The Ancient Mediterranean Religions Index Database

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212 results for "cult"

1. Septuagint, Bel, 7, 5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

2. Hebrew Bible, Job, 38.1-38.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

38.1. "וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃", 38.1. "וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃", 38.2. "כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃", 38.2. "מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃", 38.3. "אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃", 38.3. "כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃", 38.4. "אֵיפֹה הָיִיתָ בְּיָסְדִי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ בִינָה׃", 38.4. "כִּי־יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ־אָרֶב׃", 38.5. "מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו׃", 38.6. "עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃", 38.7. "בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃", 38.8. "וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃", 38.9. "בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃", 38.11. "וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃", 38.12. "הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר [יִדַּעְתָּה] [הַשַּׁחַר] מְקֹמוֹ׃", 38.13. "לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה׃", 38.14. "תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃", 38.15. "וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר׃", 38.16. "הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ׃", 38.17. "הֲנִגְלוּ לְךָ שַׁעֲרֵי־מָוֶת וְשַׁעֲרֵי צַלְמָוֶת תִּרְאֶה׃", 38.18. "הִתְבֹּנַנְתָּ עַד־רַחֲבֵי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ כֻלָּהּ׃", 38.19. "אֵי־זֶה הַדֶּרֶךְ יִשְׁכָּן־אוֹר וְחֹשֶׁךְ אֵי־זֶה מְקֹמוֹ׃", 38.21. "יָדַעְתָּ כִּי־אָז תִּוָּלֵד וּמִסְפַּר יָמֶיךָ רַבִּים׃", 38.22. "הֲבָאתָ אֶל־אֹצְרוֹת שָׁלֶג וְאֹצְרוֹת בָּרָד תִּרְאֶה׃", 38.23. "אֲשֶׁר־חָשַׂכְתִּי לְעֶת־צָר לְיוֹם קְרָב וּמִלְחָמָה׃", 38.24. "אֵי־זֶה הַדֶּרֶךְ יֵחָלֶק אוֹר יָפֵץ קָדִים עֲלֵי־אָרֶץ׃", 38.25. "מִי־פִלַּג לַשֶּׁטֶף תְּעָלָה וְדֶרֶךְ לַחֲזִיז קֹלוֹת׃", 38.26. "לְהַמְטִיר עַל־אֶרֶץ לֹא־אִישׁ מִדְבָּר לֹא־אָדָם בּוֹ׃", 38.27. "לְהַשְׂבִּיעַ שֹׁאָה וּמְשֹׁאָה וּלְהַצְמִיחַ מֹצָא דֶשֶׁא׃", 38.28. "הֲיֵשׁ־לַמָּטָר אָב אוֹ מִי־הוֹלִיד אֶגְלֵי־טָל׃", 38.29. "מִבֶּטֶן מִי יָצָא הַקָּרַח וּכְפֹר שָׁמַיִם מִי יְלָדוֹ׃", 38.31. "הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ־מֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ׃", 38.32. "הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל־בָּנֶיהָ תַנְחֵם׃", 38.33. "הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם־תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ׃", 38.34. "הֲתָרִים לָעָב קוֹלֶךָ וְשִׁפְעַת־מַיִם תְּכַסֶּךָּ׃", 38.35. "הַתְשַׁלַּח בְּרָקִים וְיֵלֵכוּ וְיֹאמְרוּ לְךָ הִנֵּנוּ׃", 38.36. "מִי־שָׁת בַּטֻּחוֹת חָכְמָה אוֹ מִי־נָתַן לַשֶּׂכְוִי בִינָה׃", 38.37. "מִי־יְסַפֵּר שְׁחָקִים בְּחָכְמָה וְנִבְלֵי שָׁמַיִם מִי יַשְׁכִּיב׃", 38.38. "בְּצֶקֶת עָפָר לַמּוּצָק וּרְגָבִים יְדֻבָּקוּ׃", 38.39. "הֲתָצוּד לְלָבִיא טָרֶף וְחַיַּת כְּפִירִים תְּמַלֵּא׃", 38.41. "מִי יָכִין לָעֹרֵב צֵידוֹ כִּי־ילדו [יְלָדָיו] אֶל־אֵל יְשַׁוֵּעוּ יִתְעוּ לִבְלִי־אֹכֶל׃",

38.1. "Then the LORD answered Job out of the whirlwind, and said:", 38.2. "Who is this that darkeneth counsel By words without knowledge?", 38.3. "Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me.", 38.4. "Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding.", 38.5. "Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?", 38.6. "Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof,", 38.7. "When the morning stars sang together, And all the sons of God shouted for joy?", 38.8. "Or who shut up the sea with doors, When it broke forth, and issued out of the womb;", 38.9. "When I made the cloud the garment thereof, And thick darkness a swaddlingband for it,", 38.10. "And prescribed for it My decree, And set bars and doors,", 38.11. "And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?", 38.12. "Hast thou commanded the morning since thy days began, And caused the dayspring to know its place;", 38.13. "That it might take hold of the ends of the earth, And the wicked be shaken out of it?", 38.14. "It is changed as clay under the seal; And they stand as a garment.", 38.15. "But from the wicked their light is withholden, And the high arm is broken.", 38.16. "Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? .", 38.17. "Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death?", 38.18. "Hast thou surveyed unto the breadths of the earth? Declare, if thou knowest it all.", 38.19. "Where is the way to the dwelling of light, And as for darkness, where is the place thereof;", 38.20. "That thou shouldest take it to the bound thereof, And that thou shouldest know the paths to the house thereof?", 38.21. "Thou knowest it, for thou wast then born, And the number of thy days is great!", 38.22. "Hast thou entered the treasuries of the snow, Or hast thou seen the treasuries of the hail,", 38.23. "Which I have reserved against the time of trouble, Against the day of battle and war?", 38.24. "By what way is the light parted, Or the east wind scattered upon the earth?", 38.25. "Who hath cleft a channel for the waterflood, Or a way for the lightning of the thunder;", 38.26. "To cause it to rain on a land where no man is, On the wilderness, wherein there is no man;", 38.27. "To satisfy the desolate and waste ground, And to cause the bud of the tender herb to spring forth?", 38.28. "Hath the rain a father? Or who hath begotten the drops of dew?", 38.29. "Out of whose womb came the ice? And the hoar-frost of heaven, who hath gendered it?", 38.30. "The waters are congealed like stone, And the face of the deep is frozen.", 38.31. "Canst thou bind the chains of the Pleiades, Or loose the bands of Orion?", 38.32. "Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons?", 38.33. "Knowest thou the ordices of the heavens? Canst thou establish the dominion thereof in the earth?", 38.34. "Canst thou lift up thy voice to the clouds, That abundance of waters may cover thee?", 38.35. "Canst thou send forth lightnings, that they may go, And say unto thee: ‘Here we are’?", 38.36. "Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?", 38.37. "Who can number the clouds by wisdom? Or who can pour out the bottles of heaven,", 38.38. "When the dust runneth into a mass, And the clods cleave fast together?", 38.39. "Wilt thou hunt the prey for the lioness? Or satisfy the appetite of the young lions,", 38.40. "When they couch in their dens, And abide in the covert to lie in wait?", 38.41. "Who provideth for the raven his prey, When his young ones cry unto God, and wander for lack of food?",

3. Hebrew Bible, Psalms, 33.6, 103.19-103.21, 148.1-148.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23

33.6. "בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃", 103.19. "יְהוָה בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה׃", 103.21. "בָּרֲכוּ יְהוָה כָּל־צְבָאָיו מְשָׁרְתָיו עֹשֵׂי רְצוֹנוֹ׃", 148.1. "הַחַיָּה וְכָל־בְּהֵמָה רֶמֶשׂ וְצִפּוֹר כָּנָף׃", 148.1. "הַלְלוּ יָהּ הַלְלוּ אֶת־יְהוָה מִן־הַשָּׁמַיִם הַלְלוּהוּ בַּמְּרוֹמִים׃", 148.2. "הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו [צְבָאָיו׃]", 148.3. "הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃", 148.4. "הַלְלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם אֲשֶׁר מֵעַל הַשָּׁמָיִם׃", 148.5. "יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃",

33.6. "By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth.", 103.19. "The LORD hath established His throne in the heavens; And His kingdom ruleth over all.", 103.20. "Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word.", 103.21. "Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure.", 148.1. "Hallelujah. Praise ye the LORD from the heavens; Praise Him in the heights.", 148.2. "Praise ye Him, all His angels; Praise ye Him, all His hosts.", 148.3. "Praise ye Him, sun and moon; Praise Him, all ye stars of light.", 148.4. "Praise Him, ye heavens of heavens, And ye waters that are above the heavens.", 148.5. "Let them praise the name of the LORD; For He commanded, and they were created.",

4. Hebrew Bible, Deuteronomy, 4.19, 9.10-9.29, 17.3, 21.11-21.14, 32.15-32.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deity, cult statues of •cult statues (idols) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21, 22; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218

4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 9.11. "וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה נָתַן יְהוָה אֵלַי אֶת־שְׁנֵי לֻחֹת הָאֲבָנִים לֻחוֹת הַבְּרִית׃", 9.12. "וַיֹּאמֶר יְהוָה אֵלַי קוּם רֵד מַהֵר מִזֶּה כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם מַסֵּכָה׃", 9.13. "וַיֹּאמֶר יְהוָה אֵלַי לֵאמֹר רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃", 9.14. "הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃", 9.15. "וָאֵפֶן וָאֵרֵד מִן־הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ וּשְׁנֵי לֻחֹת הַבְּרִית עַל שְׁתֵּי יָדָי׃", 9.16. "וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃", 9.17. "וָאֶתְפֹּשׂ בִּשְׁנֵי הַלֻּחֹת וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי וָאֲשַׁבְּרֵם לְעֵינֵיכֶם׃", 9.18. "וָאֶתְנַפַּל לִפְנֵי יְהוָה כָּרִאשֹׁנָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי עַל כָּל־חַטַּאתְכֶם אֲשֶׁר חֲטָאתֶם לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃", 9.19. "כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃", 9.21. "וְאֶת־חַטַּאתְכֶם אֲשֶׁר־עֲשִׂיתֶם אֶת־הָעֵגֶל לָקַחְתִּי וָאֶשְׂרֹף אֹתוֹ בָּאֵשׁ וָאֶכֹּת אֹתוֹ טָחוֹן הֵיטֵב עַד אֲשֶׁר־דַּק לְעָפָר וָאַשְׁלִךְ אֶת־עֲפָרוֹ אֶל־הַנַּחַל הַיֹּרֵד מִן־הָהָר׃", 9.22. "וּבְתַבְעֵרָה וּבְמַסָּה וּבְקִבְרֹת הַתַּאֲוָה מַקְצִפִים הֱיִיתֶם אֶת־יְהוָה׃", 9.23. "וּבִשְׁלֹחַ יְהוָה אֶתְכֶם מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר עֲלוּ וּרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לָכֶם וַתַּמְרוּ אֶת־פִּי יְהוָה אֱלֹהֵיכֶם וְלֹא הֶאֱמַנְתֶּם לוֹ וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ׃", 9.24. "מַמְרִים הֱיִיתֶם עִם־יְהוָה מִיּוֹם דַּעְתִּי אֶתְכֶם׃", 9.25. "וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃", 9.26. "וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃", 9.27. "זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃", 9.28. "פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃", 9.29. "וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃", 17.3. "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃", 21.11. "וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃", 21.12. "וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃", 21.13. "וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃", 21.14. "וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃", 32.15. "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃", 32.16. "יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃", 32.17. "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃", 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃",

4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 9.10. "And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly.", 9.11. "And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covet.", 9.12. "And the LORD said unto me: ‘Arise, get thee down quickly from hence; for thy people that thou hast brought forth out of Egypt have dealt corruptly; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.’", 9.13. "Furthermore the LORD spoke unto me, saying: ‘I have seen this people, and, behold, it is a stiffnecked people;", 9.14. "let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’", 9.15. "So I turned and came down from the mount, and the mount burned with fire; and the two tables of the covet were in my two hands.", 9.16. "And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you.", 9.17. "And I took hold of the two tables, and cast them out of my two hands, and broke them before your eyes.", 9.18. "And I fell down before the LORD, as at the first, forty days and forty nights; I did neither eat bread nor drink water; because of all your sin which ye sinned, in doing that which was evil in the sight of the LORD, to provoke Him.", 9.19. "For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also.", 9.20. "Moreover the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also the same time.", 9.21. "And I took your sin, the calf which ye had made, and burnt it with fire, and beat it in pieces, grinding it very small, until it was as fine as dust; and I cast the dust thereof into the brook that descended out of the mount.—", 9.22. "And at Taberah, and at Massah, and at Kibroth-hattaavah, ye made the LORD wroth.", 9.23. "And when the LORD sent you from Kadesh-barnea, saying: ‘Go up and possess the land which I have given you’; then ye rebelled against the commandment of the LORD your God, and ye believed Him not, nor hearkened to His voice.", 9.24. "Ye have been rebellious against the LORD from the day that I knew you.—", 9.25. "So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you.", 9.26. "And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand.", 9.27. "Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;", 9.28. "lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness.", 9.29. "Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’", 17.3. "and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;", 21.11. "and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;", 21.12. "then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;", 21.13. "and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife.", 21.14. "And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.", 32.15. "But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.", 32.16. "They roused Him to jealousy with strange gods, With abominations did they provoke Him.", 32.17. "They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.", 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .",

5. Hebrew Bible, Zephaniah, 1.4-1.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 23

1.4. "וְנָטִיתִי יָדִי עַל־יְהוּדָה וְעַל כָּל־יוֹשְׁבֵי יְרוּשָׁלִָם וְהִכְרַתִּי מִן־הַמָּקוֹם הַזֶּה אֶת־שְׁאָר הַבַּעַל אֶת־שֵׁם הַכְּמָרִים עִם־הַכֹּהֲנִים׃", 1.5. "וְאֶת־הַמִּשְׁתַּחֲוִים עַל־הַגַּגּוֹת לִצְבָא הַשָּׁמָיִם וְאֶת־הַמִּשְׁתַּחֲוִים הַנִּשְׁבָּעִים לַיהוָה וְהַנִּשְׁבָּעִים בְּמַלְכָּם׃",

1.4. "And I will stretch out My hand upon Judah, And upon all the inhabitants of Jerusalem; And I will cut off the remt of Baal from this place, And the name of the idolatrous priests with the priests;", 1.5. "And them that worship the host of heaven upon the housetops; And them that worship, that swear to the LORD And swear by Malcam;",

6. Hebrew Bible, Genesis, 2.1, 19.23-19.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deity, cult statues of •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23, 29

2.1. "וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃", 2.1. "וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃", 19.23. "הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃", 19.24. "וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃",

2.1. "And the heaven and the earth were finished, and all the host of them.", 19.23. "The sun was risen upon the earth when Lot came unto Zoar.", 19.24. "Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;",

7. Hebrew Bible, Exodus, 3.21-3.22, 11.2, 12.35-12.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223

3.21. "וְנָתַתִּי אֶת־חֵן הָעָם־הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם׃", 3.22. "וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת וְשַׂמְתֶּם עַל־בְּנֵיכֶם וְעַל־בְּנֹתֵיכֶם וְנִצַּלְתֶּם אֶת־מִצְרָיִם׃", 11.2. "דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב׃", 12.35. "וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃", 12.36. "וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃",

3.21. "And I will give this people favour in the sight of the Egyptians. And it shall come to pass, that, when ye go, ye shall not go empty;", 3.22. "but every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.’", 11.2. "Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’", 12.35. "And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment.", 12.36. "And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians.",

8. Hebrew Bible, Jeremiah, 10.1-10.16, 19.13, 31.35-31.36, 33.22, 51.15-51.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •deity, cult statues of •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23, 24, 25

10.1. "וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃", 10.1. "שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃", 10.2. "כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃", 10.2. "אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃", 10.3. "כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃", 10.4. "בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃", 10.5. "כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃", 10.6. "מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃", 10.7. "מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃", 10.8. "וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃", 10.9. "כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃", 10.11. "כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃", 10.12. "עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃", 10.13. "לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃", 10.14. "נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃", 10.15. "הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃", 10.16. "לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃", 19.13. "וְהָיוּ בָּתֵּי יְרוּשָׁלִַם וּבָתֵּי מַלְכֵי יְהוּדָה כִּמְקוֹם הַתֹּפֶת הַטְּמֵאִים לְכֹל הַבָּתִּים אֲשֶׁר קִטְּרוּ עַל־גַּגֹּתֵיהֶם לְכֹל צְבָא הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים׃", 31.35. "כֹּה אָמַר יְהוָה נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה רֹגַע הַיָּם וַיֶּהֱמוּ גַלָּיו יְהוָה צְבָאוֹת שְׁמוֹ׃", 31.36. "אִם־יָמֻשׁוּ הַחֻקִּים הָאֵלֶּה מִלְּפָנַי נְאֻם־יְהוָה גַּם זֶרַע יִשְׂרָאֵל יִשְׁבְּתוּ מִהְיוֹת גּוֹי לְפָנַי כָּל־הַיָּמִים׃", 33.22. "אֲשֶׁר לֹא־יִסָּפֵר צְבָא הַשָּׁמַיִם וְלֹא יִמַּד חוֹל הַיָּם כֵּן אַרְבֶּה אֶת־זֶרַע דָּוִד עַבְדִּי וְאֶת־הַלְוִיִּם מְשָׁרְתֵי אֹתִי׃", 51.15. "עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃", 51.16. "לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעַל נְשִׂאִים מִקְצֵה־אָרֶץ בְּרָקִים לַמָּטָר עָשָׂה וַיֹּצֵא רוּחַ מֵאֹצְרֹתָיו׃", 51.17. "נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃", 51.18. "הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃", 51.19. "לֹא־כְאֵלֶּה חֵלֶק יַעֲקוֹב כִּי־יוֹצֵר הַכֹּל הוּא וְשֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃",

10.1. "Hear ye the word which the LORD speaketh unto you, O house of Israel;", 10.2. "thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.", 10.3. "For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe.", 10.4. "They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not.", 10.5. "They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.", 10.6. "There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might.", 10.7. "Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee.", 10.8. "But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;", 10.9. "Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men.", 10.10. "But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation.", 10.11. "Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’", 10.12. "He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;", 10.13. "At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;", 10.14. "Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them.", 10.15. "They are vanity, a work of delusion; In the time of their visitation they shall perish.", 10.16. "Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name.", 19.13. "and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have offered unto all the host of heaven, and have poured out drink-offerings unto other gods.", 31.35. "Thus saith the LORD, Who giveth the sun for a light by day, And the ordices of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:", 31.36. "If these ordices depart from before Me, Saith the LORD, Then the seed of Israel also shall cease From being a nation before Me for ever.", 33.22. "As the host of heaven cannot be numbered, Neither the sand of the sea measured; So will I multiply the seed of David My servant, And the Levites that minister unto Me.", 51.15. "He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His discernment;", 51.16. "At the sound of His giving a multitude of waters in the heavens, He causeth the vapours to ascend from the ends of the earth; He maketh lightnings at the time of the rain, And bringeth forth the wind out of His treasuries;", 51.17. "Every man is proved to be brutish, for the knowledge— Every goldsmith is put to shame by the graven image— That his molten image is falsehood, and there is no breath in them.", 51.18. "They are vanity, a work of delusion; In the time of their visitation they shall perish,", 51.19. "The portion of Jacob is not like these; For He is the former of all things, And [Israel] is the tribe of His inheritance; The LORD of hosts is His name. .",

9. Hebrew Bible, 1 Kings, 12.25-12.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21

12.25. "וַיִּבֶן יָרָבְעָם אֶת־שְׁכֶם בְּהַר אֶפְרַיִם וַיֵּשֶׁב בָּהּ וַיֵּצֵא מִשָּׁם וַיִּבֶן אֶת־פְּנוּאֵל׃", 12.26. "וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ עַתָּה תָּשׁוּב הַמַּמְלָכָה לְבֵית דָּוִד׃", 12.27. "אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃", 12.28. "וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃", 12.29. "וַיָּשֶׂם אֶת־הָאֶחָד בְּבֵית־אֵל וְאֶת־הָאֶחָד נָתַן בְּדָן׃",

12.25. "Then Jeroboam built Shechem in the hill-country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel.", 12.26. "And Jeroboam said in his heart: ‘Now will the kingdom return to the house of David.", 12.27. "If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’", 12.28. "Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’", 12.29. "And he set the one in Beth-el, and the other put he in Dan.", 12.30. "And this thing became a sin; for the people went to worship before the one, even unto Dan.",

10. Hebrew Bible, 2 Kings, 17.16, 21.3-21.5, 23.4-23.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 23

17.16. "וַיַּעַזְבוּ אֶת־כָּל־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיַּעֲשׂוּ לָהֶם מַסֵּכָה שנים [שְׁנֵי] עֲגָלִים וַיַּעֲשׂוּ אֲשֵׁירָה וַיִּשְׁתַּחֲווּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעַבְדוּ אֶת־הַבָּעַל׃", 21.3. "וַיָּשָׁב וַיִּבֶן אֶת־הַבָּמוֹת אֲשֶׁר אִבַּד חִזְקִיָּהוּ אָבִיו וַיָּקֶם מִזְבְּחֹת לַבַּעַל וַיַּעַשׂ אֲשֵׁרָה כַּאֲשֶׁר עָשָׂה אַחְאָב מֶלֶךְ יִשְׂרָאֵל וַיִּשְׁתַּחוּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעֲבֹד אֹתָם׃", 21.4. "וּבָנָה מִזְבְּחֹת בְּבֵית יְהוָה אֲשֶׁר אָמַר יְהוָה בִּירוּשָׁלִַם אָשִׂים אֶת־שְׁמִי׃", 21.5. "וַיִּבֶן מִזְבְּחוֹת לְכָל־צְבָא הַשָּׁמָיִם בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה׃", 23.4. "וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְאֶת־כֹּהֲנֵי הַמִּשְׁנֶה וְאֶת־שֹׁמְרֵי הַסַּף לְהוֹצִיא מֵהֵיכַל יְהוָה אֵת כָּל־הַכֵּלִים הָעֲשׂוּיִם לַבַּעַל וְלָאֲשֵׁרָה וּלְכֹל צְבָא הַשָּׁמָיִם וַיִּשְׂרְפֵם מִחוּץ לִירוּשָׁלִַם בְּשַׁדְמוֹת קִדְרוֹן וְנָשָׂא אֶת־עֲפָרָם בֵּית־אֵל׃", 23.5. "וְהִשְׁבִּית אֶת־הַכְּמָרִים אֲשֶׁר נָתְנוּ מַלְכֵי יְהוּדָה וַיְקַטֵּר בַּבָּמוֹת בְּעָרֵי יְהוּדָה וּמְסִבֵּי יְרוּשָׁלִָם וְאֶת־הַמְקַטְּרִים לַבַּעַל לַשֶּׁמֶשׁ וְלַיָּרֵחַ וְלַמַּזָּלוֹת וּלְכֹל צְבָא הַשָּׁמָיִם׃",

17.16. "and they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal;", 21.3. "For he built again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made an Asherah, as did Ahab king of Israel, and worshipped all the host of heaven, and served them.", 21.4. "And he built altars in the house of the LORD, whereof the LORD said: ‘In Jerusalem will I put My name.’", 21.5. "And he built altars for all the host of heaven in the two courts of the house of the LORD.", 23.4. "And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven; and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el.", 23.5. "And he put down the idolatrous priests, whom the kings of Judah had ordained to offer in the high places in the cities of Judah, and in the places round about Jerusalem; them also that offered unto Baal, to the sun, and to the moon, and to the constellations, and to all the host of heaven.",

11. Hebrew Bible, Isaiah, 24.21-24.23, 34.4, 40.2-40.3, 40.18-40.20, 40.26, 44.24, 45.12, 45.18, 48.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23

24.21. "וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל־צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל־מַלְכֵי הָאֲדָמָה עַל־הָאֲדָמָה׃", 24.22. "וְאֻסְּפוּ אֲסֵפָה אַסִּיר עַל־בּוֹר וְסֻגְּרוּ עַל־מַסְגֵּר וּמֵרֹב יָמִים יִפָּקֵדוּ׃", 24.23. "וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי־מָלַךְ יְהוָה צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם וְנֶגֶד זְקֵנָיו כָּבוֹד׃", 34.4. "וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃", 40.2. "הַמְסֻכָּן תְּרוּמָה עֵץ לֹא־יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ־לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט׃", 40.2. "דַּבְּרוּ עַל־לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ כִּי לָקְחָה מִיַּד יְהוָה כִּפְלַיִם בְּכָל־חַטֹּאתֶיהָ׃", 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 40.18. "וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃", 40.19. "הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף׃", 40.26. "שְׂאוּ־מָרוֹם עֵינֵיכֶם וּרְאוּ מִי־בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר׃", 44.24. "כֹּה־אָמַר יְהוָה גֹּאֲלֶךָ וְיֹצֶרְךָ מִבָּטֶן אָנֹכִי יְהוָה עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מי אתי [מֵאִתִּי׃]", 45.12. "אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃", 45.18. "כִּי כֹה אָמַר־יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד׃", 48.13. "אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו׃",

24.21. "And it shall come to pass in that day, That the LORD will punish the host of the high heaven on high, And the kings of the earth upon the earth.", 24.22. "And they shall be gathered together, as prisoners are gathered in the dungeon, And shall be shut up in the prison, And after many days shall they be punished.", 24.23. "Then the moon shall be confounded, and the sun ashamed; For the LORD of hosts will reign in mount Zion, And in Jerusalem, and before His elders shall be Glory.", 34.4. "And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree.", 40.2. "Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she hath received of the LORD’S hand double for all her sins.", 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 40.18. "To whom then will ye liken God? Or what likeness will ye compare unto Him?", 40.19. "The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?", 40.20. "A holm-oak is set apart, He chooseth a tree that will not rot; He seeketh unto him a cunning craftsman To set up an image, that shall not be moved.", 40.26. "Lift up your eyes on high, And see: who hath created these? He that bringeth out their host by number, He calleth them all by name; By the greatness of His might, and for that He is strong in power, Not one faileth.", 44.24. "Thus saith the LORD, thy Redeemer, And He that formed thee from the womb: I am the LORD, that maketh all things; That stretched forth the heavens alone; That spread abroad the earth by Myself;", 45.12. "I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded.", 45.18. "For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else.", 48.13. "Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together.",

12. Hebrew Bible, Habakkuk, 2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21

13. Hebrew Bible, Judges, 8.22-8.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21

8.22. "וַיֹּאמְרוּ אִישׁ־יִשְׂרָאֵל אֶל־גִּדְעוֹן מְשָׁל־בָּנוּ גַּם־אַתָּה גַּם־בִּנְךָ גַּם בֶּן־בְּנֶךָ כִּי הוֹשַׁעְתָּנוּ מִיַּד מִדְיָן׃", 8.23. "וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן לֹא־אֶמְשֹׁל אֲנִי בָּכֶם וְלֹא־יִמְשֹׁל בְּנִי בָּכֶם יְהוָה יִמְשֹׁל בָּכֶם׃", 8.24. "וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן אֶשְׁאֲלָה מִכֶּם שְׁאֵלָה וּתְנוּ־לִי אִישׁ נֶזֶם שְׁלָלוֹ כִּי־נִזְמֵי זָהָב לָהֶם כִּי יִשְׁמְעֵאלִים הֵם׃", 8.25. "וַיֹּאמְרוּ נָתוֹן נִתֵּן וַיִּפְרְשׂוּ אֶת־הַשִּׂמְלָה וַיַּשְׁלִיכוּ שָׁמָּה אִישׁ נֶזֶם שְׁלָלוֹ׃", 8.26. "וַיְהִי מִשְׁקַל נִזְמֵי הַזָּהָב אֲשֶׁר שָׁאָל אֶלֶף וּשְׁבַע־מֵאוֹת זָהָב לְבַד מִן־הַשַּׂהֲרֹנִים וְהַנְּטִפוֹת וּבִגְדֵי הָאַרְגָּמָן שֶׁעַל מַלְכֵי מִדְיָן וּלְבַד מִן־הָעֲנָקוֹת אֲשֶׁר בְּצַוְּארֵי גְמַלֵּיהֶם׃", 8.27. "וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד וַיַּצֵּג אוֹתוֹ בְעִירוֹ בְּעָפְרָה וַיִּזְנוּ כָל־יִשְׂרָאֵל אַחֲרָיו שָׁם וַיְהִי לְגִדְעוֹן וּלְבֵיתוֹ לְמוֹקֵשׁ׃", 8.28. "וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃",

8.22. "Then the men of Yisra᾽el said to Gid῾on, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midyan.", 8.23. "And Gid῾on said to them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.", 8.24. "And Gid῾on said to them, I would make a request of you, that you would give me every man the earrings of his spoil. (For they had golden earrings, because they were Yishme᾽elim.)", 8.25. "And they answered, We will willingly give them. And they spread a garment, and did cast on it every man the earrings of his spoil.", 8.26. "And the weight of the golden earrings that he requested was one thousand seven hundred shekels of gold: besides the crescents, and the eardrops, and the purple garments that were on the kings of Midyan, and besides the chains that were about their camels’ necks.", 8.27. "And Gid῾on made an efod of this, and put it in his city, even in ῾ofra: and all Yisra᾽el went astray there after it: which thing became a snare to Gid῾on, and to his house.", 8.28. "Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on.",

14. Hesiod, Theogony, 328 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •argos, cult statues of hera at Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62

328. Across the sea and slain Eurytion

15. Homer, Iliad, 14.295-14.296, 14.346-14.347 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •argos, cult statues of hera at Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51

14.295. / even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.296. / even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.346. / albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.347. / albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground.

16. Homeric Hymns, To Apollo And The Muses, 352, 351 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51

351. I picked him up and into the wide sea

17. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 10-12, 15-18, 20-23, 25-29, 31-38, 4, 40-41, 43, 45-46, 48-49, 53-54, 56-58, 6, 61-69, 7-9, 60 (6th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 24, 25

18. Xenophon, Memoirs, 1.4.2-1.4.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27

1.4.2. λέξω δὲ πρῶτον ἅ ποτε αὐτοῦ ἤκουσα περὶ τοῦ δαιμονίου διαλεγομένου πρὸς Ἀριστόδημον τὸν μικρὸν ἐπικαλούμενον. καταμαθὼν γὰρ αὐτὸν οὔτε θύοντα τοῖς θεοῖς οὔτε μαντικῇ χρώμενον, ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, εἰπέ μοι, ἔφη, ὦ Ἀριστόδημε, ἔστιν οὕστινας ἀνθρώπους τεθαύμακας ἐπὶ σοφίᾳ; ἔγωγʼ, ἔφη. 1.4.3. καὶ ὅς, λέξον ἡμῖν, ἔφη, τὰ ὀνόματα αὐτῶν. ἐπὶ μὲν τοίνυν ἐπῶν ποιήσει Ὅμηρον ἔγωγε μάλιστα τεθαύμακα, ἐπὶ δὲ διθυράμβῳ Μελανιππίδην, ἐπὶ δὲ τραγῳδίᾳ Σοφοκλέα, ἐπὶ δὲ ἀνδριαντοποιίᾳ Πολύκλειτον, ἐπὶ δὲ ζωγραφίᾳ Ζεῦξιν. 1.4.4. πότερά σοι δοκοῦσιν οἱ ἀπεργαζόμενοι εἴδωλα ἄφρονά τε καὶ ἀκίνητα ἀξιοθαυμαστότεροι εἶναι ἢ οἱ ζῷα ἔμφρονά τε καὶ ἐνεργά; πολὺ νὴ Δία οἱ ζῷα, εἴπερ γε μὴ τύχῃ τινί, ἀλλʼ ὑπὸ γνώμης ταῦτα γίγνεται. τῶν δὲ ἀτεκμάρτως ἐχόντων ὅτου ἕνεκα ἔστι καὶ τῶν φανερῶς ἐπʼ ὠφελείᾳ ὄντων πότερα τύχης καὶ πότερα γνώμης ἔργα κρίνεις; πρέπει μὲν τὰ ἐπʼ ὠφελείᾳ γιγνόμενα γνώμης εἶναι ἔργα. 1.4.5. οὐκοῦν δοκεῖ σοι ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους ἐπʼ ὠφελείᾳ προσθεῖναι αὐτοῖς διʼ ὧν αἰσθάνονται ἕκαστα, ὀφθαλμοὺς μὲν ὥσθʼ ὁρᾶν τὰ ὁρατά, ὦτα δὲ ὥστʼ ἀκούειν τὰ ἀκουστά; ὀσμῶν γε μήν, εἰ μὴ ῥῖνες προσετέθησαν, τί ἂν ἡμῖν ὄφελος ἦν; τίς δʼ ἂν αἴσθησις ἦν γλυκέων καὶ δριμέων καὶ πάντων τῶν διὰ στόματος ἡδέων, εἰ μὴ γλῶττα τούτων γνώμων ἐνειργάσθη; 1.4.6. πρὸς δὲ τούτοις οὐ δοκεῖ σοι καὶ τάδε προνοίας ἔργοις ἐοικέναι, τὸ ἐπεὶ ἀσθενὴς μέν ἐστιν ἡ ὄψις, βλεφάροις αὐτὴν θυρῶσαι, ἅ, ὅταν μὲν αὐτῇ χρῆσθαί τι δέῃ, ἀναπετάννυται, ἐν δὲ τῷ ὕπνῳ συγκλείεται, ὡς δʼ ἂν μηδὲ ἄνεμοι βλάπτωσιν, ἡθμὸν βλεφαρίδας ἐμφῦσαι, ὀφρύσι τε ἀπογεισῶσαι τὰ ὑπὲρ τῶν ὀμμάτων, ὡς μηδʼ ὁ ἐκ τῆς κεφαλῆς ἱδρὼς κακουργῇ· τὸ δὲ τὴν ἀκοὴν δέχεσθαι μὲν πάσας φωνάς, ἐμπίμπλασθαι δὲ μήποτε· καὶ τοὺς μὲν πρόσθεν ὀδόντας πᾶσι ζῴοις οἵους τέμνειν εἶναι, τοὺς δὲ γομφίους οἵους παρὰ τούτων δεξαμένους λεαίνειν· καὶ στόμα μέν, διʼ οὗ ὧν ἐπιθυμεῖ τὰ ζῷα εἰσπέμπεται, πλησίον ὀφθαλμῶν καὶ ῥινῶν καταθεῖναι· ἐπεὶ δὲ τὰ ἀποχωροῦντα δυσχερῆ, ἀποστρέψαι τοὺς τούτων ὀχετοὺς καὶ ἀπενεγκεῖν ᾗ δυνατὸν προσωτάτω ἀπὸ τῶν αἰσθήσεων· ταῦτα οὕτω προνοητικῶς πεπραγμένα ἀπορεῖς πότερα τύχης ἢ γνώμης ἔργα ἐστίν; 1.4.7. οὐ μὰ τὸν Δίʼ, ἔφη, ἀλλʼ οὕτω γε σκοπουμένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλοζῴου τεχνήμασι. τὸ δὲ ἐμφῦσαι μὲν ἔρωτα τῆς τεκνοποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν, τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ φόβον τοῦ θανάτου; ἀμέλει καὶ ταῦτα ἔοικε μηχανήμασί τινος ζῷα εἶναι βουλευσαμένου. 1.4.8. σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν; 1.4.9. μὰ Δίʼ οὐ γὰρ ὁρῶ τοὺς κυρίους, ὥσπερ τῶν ἐνθάδε γιγνομένων τοὺς δημιουργούς. οὐδὲ γὰρ τὴν σαυτοῦ σύγε ψυχὴν ὁρᾷς, ἣ τοῦ σώματος κυρία ἐστίν· ὥστε κατά γε τοῦτο ἔξεστί σοι λέγειν, ὅτι οὐδὲν γνώμῃ, ἀλλὰ τύχῃ πάντα πράττεις. 1.4.10. καὶ ὁ Ἀριστόδημος, οὔτοι, ἔφη, ἐγώ, ὦ Σώκρατες, ὑπερορῶ τὸ δαιμόνιον, ἀλλʼ ἐκεῖνο μεγαλοπρεπέστερον ἡγοῦμαι ἢ ὡς τῆς ἐμῆς θεραπείας προσδεῖσθαι. οὐκοῦν, ἔφη, ὅσῳ μεγαλοπρεπέστερον ὂν ἀξιοῖ σε θεραπεύειν, τοσούτῳ μᾶλλον τιμητέον αὐτό. 1.4.11. εὖ ἴσθι, ἔφη, ὅτι, εἰ νομίζοιμι θεοὺς ἀνθρώπων τι φροντίζειν, οὐκ ἂν ἀμελοίην αὐτῶν. ἔπειτʼ οὐκ οἴει φροντίζειν; οἳ πρῶτον μὲν μόνον τῶν ζῴων ἄνθρωπον ὀρθὸν ἀνέστησαν· ἡ δὲ ὀρθότης καὶ προορᾶν πλέον ποιεῖ δύνασθαι καὶ τὰ ὕπερθεν μᾶλλον θεᾶσθαι καὶ ἧττον κακοπαθεῖν καὶ ὄψιν καὶ ἀκοὴν καὶ στόμα ἐνεποίησαν· ἔπειτα τοῖς μὲν ἄλλοις ἑρπετοῖς πόδας ἔδωκαν, οἳ τὸ πορεύεσθαι μόνον παρέχουσιν, ἀνθρώπῳ δὲ καὶ χεῖρας προσέθεσαν, αἳ τὰ πλεῖστα οἷς εὐδαιμονέστεροι ἐκείνων ἐσμὲν ἐξεργάζονται. 1.4.12. καὶ μὴν γλῶττάν γε πάντων τῶν ζῴων ἐχόντων, μόνην τὴν τῶν ἀνθρώπων ἐποίησαν οἵαν ἄλλοτε ἀλλαχῇ ψαύουσαν τοῦ στόματος ἀρθροῦν τε τὴν φωνὴν καὶ σημαίνειν πάντα ἀλλήλοις ἃ βουλόμεθα. τὸ δὲ καὶ τὰς τῶν ἀφροδισίων ἡδονὰς τοῖς μὲν ἄλλοις ζῴοις δοῦναι περιγράψαντας τοῦ ἔτους χρόνον, ἡμῖν δὲ συνεχῶς μέχρι γήρως ταῦτα παρέχειν. 1.4.13. οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι, ἀλλʼ, ὅπερ μέγιστόν ἐστι, καὶ τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. τίνος γὰρ ἄλλου ζῴου ψυχὴ πρῶτα μὲν θεῶν τῶν τὰ μέγιστα καὶ κάλλιστα συνταξάντων ᾔσθηται ὅτι εἰσί; τί δὲ φῦλον ἄλλο ἢ ἄνθρωποι θεοὺς θεραπεύουσι; ποία δὲ ψυχὴ τῆς ἀνθρωπίνης ἱκανωτέρα προφυλάττεσθαι ἢ λιμὸν ἢ δίψος ἢ ψύχη ἢ θάλπη, ἢ νόσοις ἐπικουρῆσαι, ἢ ῥώμην ἀσκῆσαι, ἢ πρὸς μάθησιν ἐκπονῆσαι, ἢ ὅσα ἂν ἀκούσῃ ἢ ἴδῃ ἢ μάθῃ ἱκανωτέρα ἐστὶ διαμεμνῆσθαι; 1.4.14. οὐ γὰρ πάνυ σοι κατάδηλον ὅτι παρὰ τἆλλα ζῷα ὥσπερ θεοὶ ἄνθρωποι βιοτεύουσι, φύσει καὶ τῷ σώματι καὶ τῇ ψυχῇ κρατιστεύοντες; οὔτε γὰρ βοὸς ἂν ἔχων σῶμα, ἀνθρώπου δὲ γνώμην ἐδύνατʼ ἂν πράττειν ἃ ἐβούλετο, οὔθʼ ὅσα χεῖρας ἔχει, ἄφρονα δʼ ἐστί, πλέον οὐδὲν ἔχει. σὺ δʼ ἀμφοτέρων τῶν πλείστου ἀξίων τετυχηκὼς οὐκ οἴει σοῦ θεοὺς ἐπιμελεῖσθαι; ἀλλʼ ὅταν τί ποιήσωσι, νομιεῖς αὐτοὺς σοῦ φροντίζειν; 1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16. οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται; 1.4.17. ὠγαθέ, ἔφη, κατάμαθε ὅτι καὶ ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα ὅπως βούλεται μεταχειρίζεται. οἴεσθαι οὖν χρὴ καὶ τὴν ἐν τῷ παντὶ φρόνησιν τὰ πάντα, ὅπως ἂν αὐτῇ ἡδὺ ᾖ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ θεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰγύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ θεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι. 1.4.18. ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς . 1.4.19. ἐμοὶ μὲν οὖν ταῦτα λέγων οὐ μόνον τοὺς συνόντας ἐδόκει ποιεῖν ὁπότε ὑπὸ τῶν ἀνθρώπων ὁρῷντο, ἀπέχεσθαι τῶν ἀνοσίων τε καὶ ἀδίκων καὶ αἰσχρῶν, ἀλλὰ καὶ ὁπότε ἐν ἐρημίᾳ εἶεν, ἐπείπερ ἡγήσαιντο μηδὲν ἄν ποτε ὧν πράττοιεν θεοὺς διαλαθεῖν.

1.4.2. I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered. 1.4.3. Tell us their names. In epic poetry Homer comes first, in my opinion; in dithyramb, Melanippides; in tragedy, Sophocles; in sculpture, Polycleitus; in painting, Zeuxis. 1.4.4. Which, think you, deserve the greater admiration, the creators of phantoms without sense and motion, or the creators of living, intelligent, and active beings? Oh, of living beings, by far, provided only they are created by design and not mere chance. Suppose that it is impossible to guess the purpose of one creature’s existence, and obvious that another’s serves a useful end, which, in your judgment, is the work of chance, and which of design? Presumably the creature that serves some useful end is the work of design. 1.4.5. Do you not think then that he who created man from the beginning had some useful end in view when he endowed him with his several senses, giving eyes to see visible objects, ears to hear sounds? Would odours again be of any use to us had we not been endowed with nostrils? What perception should we have of sweet and bitter and all things pleasant to the palate had we no tongue in our mouth to discriminate between them? 1.4.6. Besides these, are there not other contrivances that look like the results of forethought? Thus the eyeballs, being weak, are set behind eyelids, that open like doors when we want to see, and close when we sleep: on the lids grow lashes through which the very winds filter harmlessly: above the eyes is a coping of brows that lets no drop of sweat from the head hurt them. The ears catch all sounds, but are never choked with them. Again, the incisors of all creatures are adapted for cutting, the molars for receiving food from them and grinding it. And again, the mouth, through which the food they want goes in, is set near the eyes and nostrils; but since what goes out is unpleasant, the ducts through which it passes are turned away and removed as far as possible from the organs of sense. With such signs of forethought in these arrangements, can you doubt whether they are the works of chance or design? No, of course not. 1.4.7. When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 1.4.9. Yes; for I don’t see the master hand, whereas I see the makers of things in this world. Neither do you see your own soul, Cyropaedia VIII. Vii. 17. which has the mastery of the body; so that, as far as that goes, you may say that you do nothing by design, but everything by chance. Here Aristodemus exclaimed: 1.4.10. Really, Socrates , I don’t despise the godhead. But I think it is too great to need my service. Then the greater the power that deigns to serve you, the more honour it demands of you. 1.4.11. I assure you, that if I believed that the gods pay any heed to man, I would not neglect them. Then do you think them unheeding? In the first place, man is the only living creature that they have caused to stand upright; and the upright position gives him a wider range of vision in front and a better view of things above, and exposes him less to injury. Secondly, to grovelling creatures they have given feet that afford only the power of moving, whereas they have endowed man with hands, which are the instruments to which we chiefly owe our greater happiness. 1.4.12. Again, though all creatures have a tongue, the tongue of man alone has been formed by them to be capable of contact with different parts of the mouth, so as to enable us to articulate the voice and express all our wants to one another. Once more, for all other creatures they have prescribed a fixed season of sexual indulgence; in our case the only time limit they have set is old age. 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.4.14. For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man’s reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you? 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16. Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily , and god’s thought is not sufficient to pay heed to the whole world at once. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. 1.4.19. To me at least it seemed that by these sayings he kept his companions from impiety, injustice, and baseness, and that not only when they were seen by men, but even in solitude; since they ever felt that no deed of theirs could at any time escape the gods.

19. Xenophon, Hellenica, 4.3.16, 4.3.19-4.3.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 105, 145

20. Xenophon, The Persian Expedition, 5.3.7-5.3.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •statues, cult foundations and Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 83

5.3.7. ἐπειδὴ δʼ ἔφευγεν ὁ Ξενοφῶν, κατοικοῦντος ἤδη αὐτοῦ ἐν Σκιλλοῦντι ὑπὸ τῶν Λακεδαιμονίων οἰκισθέντος παρὰ τὴν Ὀλυμπίαν ἀφικνεῖται Μεγάβυζος εἰς Ὀλυμπίαν θεωρήσων καὶ ἀποδίδωσι τὴν παρακαταθήκην αὐτῷ. Ξενοφῶν δὲ λαβὼν χωρίον ὠνεῖται τῇ θεῷ ὅπου ἀνεῖλεν ὁ θεός. 5.3.8. ἔτυχε δὲ διαρρέων διὰ τοῦ χωρίου ποταμὸς Σελινοῦς. καὶ ἐν Ἐφέσῳ δὲ παρὰ τὸν τῆς Ἀρτέμιδος νεὼν Σελινοῦς ποταμὸς παραρρεῖ. καὶ ἰχθύες τε ἐν ἀμφοτέροις ἔνεισι καὶ κόγχαι· ἐν δὲ τῷ ἐν Σκιλλοῦντι χωρίῳ καὶ θῆραι πάντων ὁπόσα ἐστὶν ἀγρευόμενα θηρία. 5.3.9. ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ. 5.3.10. καὶ γὰρ θήραν ἐποιοῦντο εἰς τὴν ἑορτὴν οἵ τε Ξενοφῶντος παῖδες καὶ οἱ τῶν ἄλλων πολιτῶν, οἱ δὲ βουλόμενοι καὶ ἄνδρες ξυνεθήρων· καὶ ἡλίσκετο τὰ μὲν ἐξ αὐτοῦ τοῦ ἱεροῦ χώρου, τὰ δὲ καὶ ἐκ τῆς Φολόης, σύες καὶ δορκάδες καὶ ἔλαφοι. 5.3.11. ἔστι δὲ ἡ χώρα ᾗ ἐκ Λακεδαίμονος εἰς Ὀλυμπίαν πορεύονται ὡς εἴκοσι στάδιοι ἀπὸ τοῦ ἐν Ὀλυμπίᾳ Διὸς ἱεροῦ. ἔνι δʼ ἐν τῷ ἱερῷ χώρῳ καὶ λειμὼν καὶ ὄρη δένδρων μεστά, ἱκανὰ σῦς καὶ αἶγας καὶ βοῦς τρέφειν καὶ ἵππους, ὥστε καὶ τὰ τῶν εἰς τὴν ἑορτὴν ἰόντων ὑποζύγια εὐωχεῖσθαι. 5.3.12. περὶ δὲ αὐτὸν τὸν ναὸν ἄλσος ἡμέρων δένδρων ἐφυτεύθη ὅσα ἐστὶ τρωκτὰ ὡραῖα. ὁ δὲ ναὸς ὡς μικρὸς μεγάλῳ τῷ ἐν Ἐφέσῳ εἴκασται, καὶ τὸ ξόανον ἔοικεν ὡς κυπαρίττινον χρυσῷ ὄντι τῷ ἐν Ἐφέσῳ. 5.3.13. καὶ στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα· ἱερὸς ὁ χῶρος τῆς Ἀρτέμιδος. τὸν ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν ἑκάστου ἔτους. ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν. ἂν δὲ τις μὴ ποιῇ ταῦτα τῇ θεῷ μελήσει.

5.3.7. Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus. 5.3.7. In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia , where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed. 5.3.8. But Cyrus , perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus , however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.8. As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. 5.3.9. After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. 5.3.9. Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10. I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10. For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. 5.3.11. In my opinion, therefore, it is no time for us to be sleeping or unconcerned about ourselves; we should rather be considering what course we ought to follow under the present circumstances. And so long as we remain here we must consider, I think, how we can remain most safely; or, again, if we count it best to depart at once, how we are to depart most safely and how we shall secure provisions—for without provisions neither general nor private is of any use. 5.3.11. The place is situated on the road which leads from Lacedaemon to Olympia , and is about twenty stadia from the temple of Zeus at Olympia . Within the sacred precinct there is meadowland and treecovered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. 5.3.12. And remember that while this Cyrus is a valuable friend when he is your friend, he is a most dangerous foe when he is your enemy; furthermore, he has an armament—infantry and cavalry and fleet—which we all alike see and know about; for I take it that our camp is not very far away from him. It is time, then, to propose whatever plan any one of you deems best. With these words he ceased speaking. 5.3.12. Immediately surrounding the temple is a grove of cultivated trees, producing all sorts of dessert fruits in their season. The temple itself is like the one at Ephesus , although small as compared with great, and the image of the goddess, although cypress wood as compared with gold, is like the Ephesian image. 5.3.13. Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus . 5.3.13. Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it.

21. Xenophon, Agesilaus, 2.9-2.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 105

22. Thucydides, The History of The Peloponnesian War, 4.56.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sikyon asklepieion, cult statues date Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 180

4.56.2. ἐκ δὲ αὐτῶν περιέπλευσαν ἐς Ἐπίδαυρον τὴν Λιμηράν, καὶ δῃώσαντες μέρος τι τῆς γῆς ἀφικνοῦνται ἐπὶ Θυρέαν, ἥ ἐστι μὲν τῆς Κυνουρίας γῆς καλουμένης, μεθορία δὲ τῆς Ἀργείας καὶ Λακωνικῆς: νεμόμενοι δὲ αὐτὴν ἔδοσαν Λακεδαιμόνιοι Αἰγινήταις ἐκπεσοῦσιν ἐνοικεῖν διά τε τὰς ὑπὸ τὸν σεισμὸν σφίσι γενομένας καὶ τῶν Εἱλώτων τὴν ἐπανάστασιν εὐεργεσίας καὶ ὅτι Ἀθηναίων ὑπακούοντες ὅμως πρὸς τὴν ἐκείνων γνώμην αἰεὶ ἕστασαν.

4.56.2. From thence they sailed round to the Limeran Epidaurus, ravaged part of the country, and so came to Thyrea in the Cynurian territory, upon the Argive and Laconian border. This district had been given by its Lacedaemonian owners to the expelled Aeginetans to inhabit, in return for their good offices at the time of the earthquake and the rising of the Helots; and also because, although subjects of Athens , they had always sided with Lacedaemon .

23. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 30

404c. ἀέρα Ἥραν ὠνόμασεν ἐπικρυπτόμενος, θεὶς τὴν ἀρχὴν ἐπὶ τελευτήν· γνοίης δʼ ἄν, εἰ πολλάκις λέγοις τὸ τῆς Ἥρας ὄνομα. Φερρέφαττα δέ· πολλοὶ μὲν καὶ τοῦτο φοβοῦνται τὸ ὄνομα καὶ τὸν Ἀπόλλω, ὑπὸ ἀπειρίας, ὡς ἔοικεν, ὀνομάτων ὀρθότητος. καὶ γὰρ μεταβάλλοντες σκοποῦνται τὴν Φερσεφόνην, καὶ δεινὸν αὐτοῖς φαίνεται· τὸ δὲ μηνύει

404c. ἐρατή ), as indeed, Zeus is said to have married her for love. But perhaps the lawgiver had natural phenomena in mind, and called her Hera ( Ἥρα ) as a disguise for ἀήρ (air), putting the beginning at the end. You would understand, if you were to repeat the name Hera over and over. And Pherephatta!—How many people fear this name, and also Apollo! I imagine it is because they do not know about correctness of names. You see they change the name to Phersephone and its aspect frightens them. But really the name indicates that the goddess is wise;

24. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 29

25. Herodotus, Histories, 2.37, 2.81 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359

2.37. They are religious beyond measure, more than any other people; and the following are among their customs. They drink from cups of bronze, which they clean out daily; this is done not by some but by all. ,They are especially careful always to wear newly-washed linen. They practise circumcision for cleanliness' sake; for they would rather be clean than more becoming. Their priests shave the whole body every other day, so that no lice or anything else foul may infest them as they attend upon the gods. ,The priests wear a single linen garment and sandals of papyrus: they may have no other kind of clothing or footwear. Twice a day and twice every night they wash in cold water. Their religious observances are, one may say, innumerable. ,But also they receive many benefits: they do not consume or spend anything of their own; sacred food is cooked for them, beef and goose are brought in great abundance to each man every day, and wine of grapes is given to them, too. They may not eat fish. ,The Egyptians sow no beans in their country; if any grow, they will not eat them either raw or cooked; the priests cannot endure even to see them, considering beans an unclean kind of legume. Many (not only one) are dedicated to the service of each god. One of these is the high priest; and when a high priest dies, his son succeeds to his office. 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.

26. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23

9.6. "אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃",

9.6. "Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.",

27. Euripides, Ion, 211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •archaizing, in cult statues Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 94

28. Callimachus, Hymn To The Baths of Pallas, 34, 33 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 204

29. Aristobulus Cassandreus, Fragments, 11, 15, 10 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 29

30. Hyperides, Pro Euxenippo, 25, 24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91

31. Callimachus, Aetia, 100.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •argos, cult statues of hera at Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 62

32. Anon., 1 Enoch, 5.1-5.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21, 22

5.1. Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so. 5.2. And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done. 5.3. And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments'." 5.4. But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace. 19. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in,which they shall be judged till they are made an end of. And the women also of the angels who",went astray shall become sirens.' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.

33. Septuagint, Ecclesiasticus (Siracides), 16.24-16.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

16.24. Listen to me, my son, and acquire knowledge,and pay close attention to my words. 16.25. I will impart instruction by weight,and declare knowledge accurately. 16.26. The works of the Lord have existed from the beginning by his creation, and when he made them, he determined their divisions. 16.27. He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors. 16.28. They do not crowd one another aside,and they will never disobey his word. 16.29. After this the Lord looked upon the earth,and filled it with his good things;

34. Cicero, On The Nature of The Gods, 1.13-1.15, 2.25, 2.28, 2.87-2.97 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, on cult statues •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 27, 30

1.13. However, to free myself entirely from ill‑disposed criticism, I will now lay before my readers the doctrines of the various schools on the nature of the gods. This is a topic on which it seems proper to summon all the world to sit in judgement and pronounce which of these doctrines is the true one. If it turn out that all the schools agree, or if any one philosopher be found who had discovered the truth, then but not before I will convict the Academy of captiousness. This being so, I feel disposed to cry, in the words of the Young Comrades: O ye gods and O ye mortals, townsmen, gownsmen, hear my call; I invoke, implore, adjure ye, bear ye witness one and all — not about some frivolous trifle such as that of which a character in the play complains — . . . here's a monstrous crime and outrage in the land; Here's a lady who declines a guinea from a lover's hand! 1.14. but to attend in court, try the case, and deliver their verdict as to what opinions we are to hold about religion, piety and holiness, about ritual, about honour and loyalty to oaths, about temples, shrines and solemn sacrifices, and about the very auspices over which I myself preside; for all of these matters ultimately depend upon this question of the nature of the immortal gods. Surely such wide diversity of opinion among men of the greatest learning on a matter of the highest moment must affect even those who think that they possess certain knowledge with a feeling of doubt. 1.15. This has often struck me, but it did so with especial force on one occasion, when the topic of the immortal gods was made the subject of a very searching and thorough discussion at the house of my friend Gaius Cotta. It was the Latin Festival, and I had come at Cotta's express invitation to pay him a visit. I found him sitting in an alcove, engaged in debate with Gaius Velleius, a Member of the Senate, accounted by the Epicureans as their chief Roman adherent at the time. With them was Quintus Lucilius Balbus, who was so accomplished a student of Stoicism as to rank with the leading Greek exponents of that system. When Cotta saw me, he greeted me with the words: "You come exactly at the right moment, for I am just engaging in a dispute with Velleius on an important topic, in which you with your tastes will be interested to take part." 2.25. "We shall discern the truth of this more readily from a more detailed account of this all‑permeating fiery element as a whole. All the parts of the world (I will however only specify the most important) are supported and sustained by heat. This can be perceived first of all in the element of earth. We see fire produced by striking or rubbing stones together; and when newly dug, 'the earth doth steam with warmth'; and also warm water is drawn from running springs, and this occurs most of all in the winter-time, because a great store of heat is confined in the caverns of the earth, which in winter is denser and therefore confines more closely the heat stored in the soil. 2.28. Hence from the fact that all the parts of the world are sustained by heat the inference follows that the world itself also owes its continued preservation for so long a time to the same or a similar substance, and all the more so because it must be understood that this hot and fiery principle is interfused with the whole of nature in such a way as to constitute the male and female generative principles, and so to be the necessary cause of both the birth and the growth of all living creatures, whether animals or those whose roots are planted in the earth. 2.87. Let someone therefore prove that it could have been better. But no one will ever prove this, and anyone who essays to improve some detail will either make it worse or will be demanding an improvement impossible in the nature of things. "But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider js is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then that produces of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun‑dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit. 2.89. Just as the shield in Accius who had never seen a ship before, on descrying in the distance from his mountain‑top the strange vessel of the Argonauts, built by the gods, in his first amazement and alarm cries out: so huge a bulk Glides from the deep with the roar of a whistling wind: Waves roll before, and eddies surge and swirl; Hurtling headlong, it snort and sprays the foam. Now might one deem a bursting storm-cloud rolled, Now that a rock flew skyward, flung aloft By wind and storm, or whirling waterspout Rose from the clash of wave with warring wave; Save 'twere land-havoc wrought by ocean-flood, Or Triton's trident, heaving up the roots of cavernous vaults beneath the billowy sea, Hurled from the depth heaven-high a massy crag. At first he wonders what the unknown creature that he beholds may be. Then when he sees the warriors and hears the singing of the sailors, he goes on: the sportive dolphins swift Forge snorting through the foam — and so on and so on — Brings to my ears and hearing such a tune As old Silvanus piped. 2.90. Well then, even as the shepherd at the first sight thinks he sees some lifeless and iimate object, but afterwards is led by clearer indications to begin to suspect the true nature of the thing about which he had previously been uncertain, so it would have been the proper course for the philosophers, if it so happened that the first sight of the world perplexed them, afterwards when they had seen its definite and regular motions, and all its phenomena controlled by fixed system and unchanging uniformity, to infer the presence not merely of an inhabitant of this celestial and divine abode, but also of a ruler and governor, the architect as it were of this mighty and monumental structure. "But as it is they appear to me to have no suspicion even of the marvels of the celestial and terrestrial creation. 2.91. For in the first place the earth, which is situated in the centre of the world, is surrounded on all sides by this living and respirable substance named the air. 'Air' is a Greek word, but yet it has by this time been accepted in use by our race, and in fact passes current as Latin. The air in turn is embraced by the immeasurable aether, which consists of the most elevated portions of fire. The term 'aether' also we may borrow, and employ it like 'air' as a Latin word, though Pacuvius provides his readers with a translation: What I speak of, we call heaven, but the Greeks it 'aether' call — just as though the man who says this were not a Greek! 'Well, he is talking Latin,' you may say. Just so, if we won't suppose we are hearing him talk Greek; in another passage Pacuvius tells us: A Grecian born: my speech discloses that. 2.92. But let us return to more important matters. From aether then arise the innumerable fires of the heavenly bodies, chief of which is the sun, who illumines all things with most brilliant light, and is many times greater and vaster than the whole earth; and after him the other stars of unmeasured magnitudes. And these vast and numerous fires not merely do no harm to the earth and to terrestrial things, but are actually beneficial, though with the qualification that were their positions altered, the earth would inevitably be burnt up by such enormous volumes of heat when uncontrolled and untempered. 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! 2.94. Yet according to the assertion of your friends, that out of particles of matter not endowed with heat, nor with any 'quality' (the Greek term poiotes), nor with sense, but colliding together at haphazard and by chance, the world has emerged complete, or rather a countless number of worlds are some of them being born and some perishing at every moment of time — yet if the clash of atoms can create a world, why can it not produce a colonnade, a temple, a house, a city, which are less and indeed much less difficult things to make? The fact is, they indulge in such random babbling about the world that for my part I cannot think that they have ever looked up at this marvellously beautiful sky — which is my next topic. 2.95. So Aristotle says brilliantly: 'If there were beings who had always lived beneath the earth, in comfortable, well‑lit dwellings, decorated with statues and pictures and furnished with all the luxuries enjoyed by persons thought to be supremely happy, and who though they had never come forth above the ground had learnt by report and by hearsay of the existence of certain deities or divine powers; and then if at some time the jaws of the earth were opened and they were able to escape from their hidden abode and to come forth into the regions which we inhabit; when they suddenly had sight of the earth and the seas and the sky, and came to know of the vast clouds and mighty winds, and beheld the sun, and realized not only its size and beauty but also its Ptolemaic in causing the day by shedding light over all the sky, and, after night had darkened the earth, they then saw the whole sky spangled and adorned with stars, and the changing phases of the moon's light, now waxing and now waning, and the risings and settings of all these heavenly bodies and their courses fixed and changeless throughout all eternity, — when they saw these things, surely they would think that the gods exist and that these mighty marvels are their handiwork.' 2.96. Thus far Aristotle; let us for our part imagine a darkness as dense as that which is said to have once covered the neighbouring districts on the occasion of an eruption of the volcano Etna, so that for two days no man could recognize his fellow, and when on the third day the sun shone upon them, they felt as if they had come to life again: well, suppose that after darkness had prevailed from the beginning of time, it similarly happened to ourselves suddenly to behold the light of day, what should we think of the splendour of the heavens? But daily recurrence and habit familiarize our indicates with the sight, and we feel no surprise or curiosity as to the reasons for things that we see always; just as if it were the novelty and not rather the importance of phenomena that ought to arouse us to inquire into their causes. 2.97. Who would not deny the name of human being to a man who, on seeing the regular motions of the heaven and the fixed order of the stars and the accurate interconnexion and interrelation of all things, can deny that these things possess any rational design, and can maintain that phenomena, the wisdom of whose ordering transcends the capacity of our wisdom to understand it, take place by chance? When we see something moved by machinery, like an orrery or clock or many other such things, we do not doubt that these contrivances are the work of reason; when therefore we behold the whole compass of the heaven moving with revolutions of marvellous velocity and executing with perfect regularity the annual changes of the seasons with absolute safety and security for all things, how can we doubt that all this is effected not merely by reason, but by a reason that is transcendent and divine?

35. Cicero, Diuinatio In Q. Caecilium, 11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323

36. Septuagint, Wisdom of Solomon, 16.24-16.30, 18.10-18.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deity, cult statues of •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 30

16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 16.25. Therefore at that time also, changed into all forms,it served thy all-nourishing bounty,according to the desire of those who had need, 16.26. so that thy sons, whom thou didst love, O Lord, might learn that it is not the production of crops that feeds man,but that thy word preserves those who trust in thee. 16.27. For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 16.28. to make it known that one must rise before the sun to give thee thanks,and must pray to thee at the dawning of the light; 16.29. for the hope of an ungrateful man will melt like wintry frost,and flow away like waste water. 18.10. But the discordant cry of their enemies echoed back,and their piteous lament for their children was spread abroad. 18.11. The slave was punished with the same penalty as the master,and the common man suffered the same loss as the king; 18.12. and they all together, by the one form of death,had corpses too many to count. For the living were not sufficient even to bury them,since in one instant their most valued children had been destroyed.

37. Cicero, In Verrem, 2.4.78 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323

38. Cicero, Letters, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253

39. Varro, On The Latin Language, 5.68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 248

40. Polybius, Histories, 4.3.5, 4.25.2, 9.34.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 145

4.3.5. Δωρίμαχος ὁ Τριχωνεὺς ἦν μὲν υἱὸς Νικοστράτου τοῦ παρασπονδήσαντος τὴν τῶν Παμβοιωτίων πανήγυριν, νέος δʼ ὢν καὶ πλήρης Αἰτωλικῆς ὁρμῆς καὶ πλεονεξίας ἐξαπεστάλη κατὰ κοινὸν εἰς τὴν τῶν Φιγαλέων πόλιν, 4.25.2. ἐγκαλούντων δὲ Βοιωτῶν μὲν ὅτι συλήσαιεν τὸ τῆς Ἀθηνᾶς τῆς Ἰτωνίας ἱερὸν εἰρήνης ὑπαρχούσης, Φωκέων δὲ διότι στρατεύσαντες ἐπʼ Ἄμβρυσον καὶ Δαύλιον ἐπιβάλοιντο καταλαβέσθαι τὰς πόλεις, 9.34.11. τί δαὶ Λάτταβος καὶ Νικόστρατος; οὐ τὴν τῶν Παμβοιωτίων πανήγυριν εἰρήνης οὔσης παρεσπόνδησαν, Σκυθῶν ἔργα καὶ Γαλατῶν ἐπιτελοῦντες; ὧν οὐδὲν πέπρακται τοῖς διαδεξαμένοις.

4.3.5. Dorimachus of Trichonium was the son of that Nicostratus who broke the solemn truce at the Pamboeotian congress. He was a young man full of the violent and aggressive spirit of the Aetolians and was sent on a public mission to Phigalea, a city in the Peloponnese near the Messenian border and at that time in alliance with the Aetolian League; professedly to guard the city and its territory, but really to act as a spy on Peloponnesian affairs. When a recently formed band of brigands came to join him there, and he could not provide them with any legitimate pretext for plundering, as the general peace in Greece established by Antigonus still continued, he finally, finding himself at a loss, gave them leave to make forays on the cattle of the Messenians who were friends and allies of the Aetolians. At first, then, they only raided the flocks on the border, but later, growing ever more insolent, they took to breaking into the country houses, surprising the unsuspecting inmates by night. 4.25.2. The Boeotians accused the Aetolians of having plundered the temple of Athene Itonia in time of peace, the Phocians of having marched upon Ambrysus and Daulium and attempted to seize both cities,

41. Hebrew Bible, Daniel, 4.32, 8.9-8.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23

4.32. "וְכָל־דארי [דָּיְרֵי] אַרְעָא כְּלָה חֲשִׁיבִין וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָּא ודארי [וְדָיְרֵי] אַרְעָא וְלָא אִיתַי דִּי־יְמַחֵא בִידֵהּ וְיֵאמַר לֵהּ מָה עֲבַדְתְּ׃", 8.9. "וּמִן־הָאַחַת מֵהֶם יָצָא קֶרֶן־אַחַת מִצְּעִירָה וַתִּגְדַּל־יֶתֶר אֶל־הַנֶּגֶב וְאֶל־הַמִּזְרָח וְאֶל־הַצֶּבִי׃", 8.11. "וְעַד שַׂר־הַצָּבָא הִגְדִּיל וּמִמֶּנּוּ הרים [הוּרַם] הַתָּמִיד וְהֻשְׁלַךְ מְכוֹן מִקְדָּשׁוֹ׃", 8.12. "וְצָבָא תִּנָּתֵן עַל־הַתָּמִיד בְּפָשַׁע וְתַשְׁלֵךְ אֱמֶת אַרְצָה וְעָשְׂתָה וְהִצְלִיחָה׃", 8.13. "וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃",

4.32. "And all the inhabitants of the earth are reputed as nothing; And He doeth according to His will in the host of heaven, And among the inhabitants of the earth; And none can stay His hand, Or say unto Him: What doest Thou?", 8.9. "And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous land.", 8.10. "And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them.", 8.11. "Yea, it magnified itself, even to the prince of the host; and from him the continual burnt-offering was taken away, and the place of his sanctuary was cast down.", 8.12. "And the host was given over to it together with the continual burnt-offering through transgression; and it cast down truth to the ground, and it wrought, and prospered.", 8.13. "Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’",

42. Sallust, Catiline, 11.6, 22.1-22.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 176, 178; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323

43. Philo of Alexandria, Who Is The Heir, 301, 96-99 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 27

99. for the scriptures tell us, that the votaries of the Chaldaean philosophy believed in the heaven, but that he who abandoned that sect believed in the ruler of the heaven and the manager of the whole world, namely, in God. A very beautiful inheritance, greater perhaps than the power of him who receives it, but worthy of the greatness of the giver. XXI.

44. Philo of Alexandria, Questions On Genesis, 1.71, 1.74, 3.3, 4.51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 29

45. Philo of Alexandria, On The Life of Moses, 1.96, 1.112-1.133, 1.216, 2.53, 2.64-2.65, 2.281-2.286 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria, on cult statues •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21, 29

1.96. so that the number of the chastisements might be complete which was inflicted upon those who had completed their sins; and the punishment far transcended all ordinary visitations. 1.112. for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe. 1.113. Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 1.114. and first of all he began to operate upon the air. For Egypt almost alone, if you except those countries which lie to the south of the equator, never is subject to that one of the seasons of the year which is called winter, perhaps, as some say, from the fact of its not being at any great distance from the torrid zone, since the essence of fire flows from that quarter in an invisible manner, and scorches everything all around, or perhaps it is because the river overflows at the time of the summer solstice, and so consumes all the clouds before they can collect for winter; 1.115. for the river begins to rise at the beginning of the summer, and to fall towards the end of summer; during which period the etesian gales increase in violence blowing from a direction opposite to the mouths of the Nile, and by which it is prevented from flowing freely into the sea, and by the violence of which winds, the sea itself is also raised to a considerable height, and erects vast waves like a long wall, and so the river is agitated within the country. And then when the two streams meet together, the river descending from its sources above, and the waters which ought to escape abroad being turned back by the beating of the sea, and not being able to extend their breadth, for the banks on each side of the river confine its streams, the river, as is natural, rises to a height, and breaks its bounds; 1.116. perhaps also it does so because it was superfluous for winter to occur in Egypt; for the object for which showers of rain are usually serviceable, is in this instance provided for by the river which overflows the fields, and turns them into one vast lake, to make them productive of the annual crops; 1.117. but nature does not expend her powers to no purpose when they are not wanted, so as to provide rain for a land which does not require it, but it rejoices in the variety and diversity of scientific operations, and arranges the harmony of the universe from a number of opposite qualities. And for this reason it supplies the benefits which are derivable from water, to some countries, by bestowing it on them from above, namely from heaven, and to others it gives it from below by means of springs and rivers; 1.118. though then the land was thus arranged, and enjoyed spring during the winter solstice, and since it is only the parts along the seacoasts that are ever moistened with a few drops of rain, and since the country beyond Memphis, where the palace of the king of Egypt is, does never even see snow at all; now, on the contrary, the air suddenly assumed a new appearance, so that all the things which are seen in the most stormy and wintry countries, come upon it all together; abundance of rain, and torrents of dense and ceaseless hail, and heavy winds met together and beat against one another with violence; and the clouds burst, and there were incessant lightnings, and thunders, and continued roarings, and flashes which made a most wonderful and fearful appearance. For though the lightning and the thunderbolts penetrated and descended through the hail, being quite a contrary substance, still they did not melt it, nor were the flashes extinguished by it, but they remained as they were before, and ran up and down in long lines, and even preserved the hail. 1.119. And not only did the excessive violence of the storm drive all the inhabitants to excessive despair, but the unprecedented character of the visitation tended likewise to the same point. For they believed, as was indeed the case, that all these novel and fearful calamities were caused by the divine anger, the air having assumed a novel appearance, such as it had never worn before, to the destruction and overthrow of all trees and fruits, by which also great numbers of animals were destroyed, some in consequence of the exceeding cold, others though the weight of the hail which fell upon them, as if they had been stoned, while some again were destroyed by the fire of the lightning. And some remained half consumed, bearing the marks of the wounds caused by the thunderbolts, for the admonition and warning of all who saw them. 1.120. And when this evil had abated, and when the king and his court had again resumed their confidence, Moses stretched forth his rod into the air, at the command of God. And then a south wind of an uncommon violence set in, which increased in intensity and vehemence the whole of that day and night, being of itself a very great affliction; for it is a drying wind, causing headaches, and terrible to bear, calculated to cause grief, and terror, and perplexity in Egypt above all countries, inasmuch as it lies to the south, in which part of the heaven the revolutions of the light-giving stars take place, so that whenever that wind is set in motion, the light of the sun and its fire is driven in that direction and scorches up every thing. 1.121. And with this wind a countless number of animals was brought over the land, animals destroying all plants, locusts, which devoured every thing incessantly like a stream, consuming all that the thunderstorms and the hail had left, so that there was not a green shoot seen any longer in all that vast country. 1.122. And then at length the men in authority came, though late, to an accurate perception of the evils that had come upon them, and came and said to the king, "How long wilt thou refuse to permit the men to depart? Dost thou not understand, from what has already taken place, that Egypt is destroyed?" And he agreed to all they said, yielding as far as appearances went at least; but again, when the evil was abated at the prayer of Moses, the wind came from the sea side, and took up the locusts and scattered them. 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 1.125. For neither was any one able to speak or to hear, nor could any one venture to take food, but they lay themselves down in quiet and hunger, not exercising any of the outward senses, but being wholly overwhelmed by the affliction, till Moses again had compassion on them, and besought God in their behalf. And he restored fine weather, and produced light instead of darkness, and day instead of night. 1.126. Such, they say, were the punishments inflicted by the agency of Moses alone, the plague, namely, of hail and thunderstorms, the plague of locusts, and the plague of darkness, which rejected every imaginable description of light. Then he himself and his brother brought on one together, which I shall proceed to relate. 1.127. At the command of God they both took up ashes from the furnace in their hands, which Moses on his part sprinkled in the air. Then a dust arose on a sudden, and produced a terrible, and most painful, and incurable ulceration over the whole skin both of man and of the brute beasts; and immediately their bodies became swollen with the pustules, having blisters all over them full of matter which any one might have supposed were burning underneath and ready to burst; 1.128. and the men were, as was natural, oppressed with pain and excessive agony from the ulceration and inflammation, and they suffered in their souls even more than in their bodies, being wholly exhausted with anguish. For there was one vast uninterrupted sore to be seen from head to foot, those which covered any particular part of any separate limb spreading so as to become confused into one huge ulcer; until again, at the supplication of the lawgiver, which he made on behalf of the sufferers, the disease became more tolerable. 1.129. Therefore, in this instance the two brothers afforded the Egyptians this warning in unison, and very properly; the brother of Moses acting by means of the dust which rose up, since to him had been committed the superintendence of the things which proceeded from the earth; and Moses, by means of the air which was thus changed for the affliction of the inhabitants, and his ministrations were assigned to the afflictions to be cause by the air and by the heaven. 1.130. The remaining punishments are three in number, and they were inflicted by God himself without any agency or ministration of man, each of which I will now proceed to relate as well I can. The first is that which was inflicted by means of that animal which is the boldest in all nature, namely, the dog-fly (kynomuia 1.131. And so the dog-fly, having derived boldness from both these animals, is a biting and treacherous creature; for it shoots in from a distance with a whizzing sound like an arrow; and when it has reached its mark it sticks very closely with great force. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.133. And after the dog-fly there followed another punishment unconnected with any human agency, namely, the mortality among the cattle; for all the herds of oxen, and flocks of goats, and vast flocks of sheep, and all the beasts of burden, and all other domestic animals of every kind died in one day in a body, as if by some agreement or at some given signal; foreshowing the destruction of human beings which was about to take place a short time afterwards as in a pestilential disease; for the sudden destruction of irrational animals is said to be an ordinary prelude to pestilential diseases. 1.216. But when Moses had learnt from his scouts that the army of the enemy was marshalled at no great distance, he chose out those men who were in the flower of their youth, and appointed one of his subordinate officers, named Joshua, to be their general, while he himself went to procure a more powerful alliance; for, having purified himself with the customary purification, he rode up with speed to a neighbouring hill, and there he besought God to hold his shield over the Hebrews and to give them the victory and the mastery, as he had delivered them before from more formidable dangers and from other evils, not only dissipating the calamities with which they were threatened at the hands of men, but also all those which the transformation of the elements so wonderfully caused in the land of Egypt, and from those which the long scarcity inflicted upon them in their travels. 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb 2.281. and this shall be discerned in the end of their life: for it they receive the ordinary death according to nature, then I have invented these oracles; but if they experience a new and unprecedented destruction, then my truth will be testified to; for I see chasms of the earth opening against them, and widened to the greatest extent, and numbers of men perishing in them, dragged down into the gulf with all their kindred, and their very houses swallowed up, and the men going down alive into hell." 2.282. And when he ceased speaking the earth was cloven asunder, being shaken by an earthquake, and it was burst open, especially where the tents of those wicked men were so that they were all swallowed up together, and so hidden from sight. For the parts which were rent asunder came together again as soon as the purpose for which they had been divided was accomplished. 2.283. And a little after this thunderbolts fell on a sudden from heaven, and slew two hundred men, the leaders of this sedition, and destroyed them all together, not leaving any portion of their bodies to receive burial. 2.284. And the rapid and unintermittent character of the punishment, and the magnitude of each infliction, rendered the piety of the prophet conspicuous and universally celebrated, as he thus brought God forward as a witness of the truth of his oracular denunciations. 2.285. We must also not overlook this circumstance, that both earth and heaven, which are the first principles of the universe, bore their share in the punishment of these wicked men, for they had rooted their wickedness in the earth, and extended it up to the sky, raising it to that vast height, 2.286. on which account each of the elements contributed its part to their chastisement, the earth, so as to drag down and swallow up those who were at that time weighing it down, bursting asunder and dividing; and the heaven, by tearing up and destroying them, raining down a mighty storm of much fire, a most novel kind of rain, and the end was the same,

46. Philo of Alexandria, On The Virtues, 213, 212 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 27

212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses.

47. Philo of Alexandria, On The Special Laws, 1.13, 1.23-1.25, 2.255 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria, on cult statues •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27, 28, 30

1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.23. And, besides this distinct prohibition, there is another meaning which appears to me to be intended to be figuratively conveyed under these words, which is one of very great influence as contributing to the formation of the moral character, and which convicts in no slight degree those who are covetous of money and who seek to procure silver and gold from all quarters, and when they have acquired it treasure it up, as though it were some divine image, in their inmost shrines, looking upon it as the cause of all good things and of all happiness. 1.24. And all the poor men that are possessed of that terrible disease, the love of money, but who, from not having any riches of their own which they can think worthy of their attention, fix their admiration on the wealth of their neighbours, and, for the purpose of offering adoration to it, come the first thing in the morning to the houses of those who have abundance, as if they were noble temples at which they were going to offer prayers, and to entreat blessings from their owners as if from the gods. 1.25. And to these men, Moses says, in another passage, "You shall not follow images, and you shall not make to yourselves molten Gods."{5}{#le 19:4.} Teaching them, by figurative language, that it is not right to pay such honours to wealth as one would pay to the gods; for those celebrated materials of wealth, silver and gold, are made to be used, which, however, the multitude follows, looking upon them as the only causes of wealth which is proverbially called blind, and the especial sources of happiness. 2.255. And if even he who swears in an unbecoming manner is guilty and blameable, of what punishment is that man worthy who denies the one only true and living God and now honours the creature above the Creator, and chooses to honour not only the earth and the water, or the air, or the fire, the elements of the universe, or again the sun and moon, and the planets and fixed stars, and the whole of heaven, and the universal world, but even stocks and stones, which mortal workmen have fashioned, and which by them have been shaped into human figures?

48. Philo of Alexandria, On Dreams, 1.33 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27

1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures?

49. Philo of Alexandria, On The Posterity of Cain, 166, 165 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 28

165. But bulls, and rams, and goats, which Egypt holds in honour, and all other images of corruptible matter which, in report alone, are accounted God's, have no real existence, but are all fictitious and false; for those who look upon life as only a tragedy full of acts of arrogance and stories of love, impressing false ideas on the tender minds of young men, and using the ears as their ministers, into which they pour fabulous trifles, waste away and corrupt their minds, compelling them to look upon persons who were never even men in their minds, but always effeminate creatures as God's;

50. Philo of Alexandria, On The Change of Names, 15, 67, 76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27

76. This is the lesson which we have been taught concerning the man who in word indeed had his name changed, but who in reality changed his nature from the consideration of natural to that of moral philosophy, and who abandoned the contemplation of the world itself for the knowledge of the Being who created the world; by which knowledge he acquired piety, the most excellent of all possessions. XI.

51. Philo of Alexandria, On The Migration of Abraham, 184-186, 181 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 28, 29

181. but he differs from them widely in their opinion of God, not intimating that either the world itself, or the soul of the world, is the original God, nor that the stars or their motions are the primary causes of the events which happen among men; but he teaches that this universe is held together by invisible powers, which the Creator has spread from the extreme borders of the earth to heaven, making a beautiful provision to prevent what he has joined together from being dissolved; for the indissoluble chains which bind the universe are his powers.

52. Philo of Alexandria, On Drunkenness, 106-107, 109-110, 65-76, 18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 28

18. Again, he who, when requested to requite a favour, contradicts the man who says that he ought to consider himself a debtor, is disobedient; but he who, in addition to making no return, is so carried away by contentiousness that he endeavours to do the person what harm he can, commits unredeemable wickedness. And further, he who never approaches, nor practises sacrifices, or any of the other observances required by piety, disobeys the commandments which the law usually ordains in such matters; but he who resists and turns aside to the opposite disposition, impiety, is a wicked man and a minister of impiety. VI.

53. Philo of Alexandria, On The Decalogue, 52-56, 58-81, 57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26

54. Philo of Alexandria, On The Preliminary Studies, 144, 49, 51, 48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27

55. Philo of Alexandria, On The Confusion of Tongues, 144, 114 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 28

114. for, in good truth, it rests not only upon human sins, but it also hastens forward as far as heaven, pushing up its words of impiety and ungodliness, since it either speaks of God so as to assert that he has no existence, or that, though he exists, he has no providence, or to affirm that the world had no beginning of creation, or that, admitting that it has been created, it is borne on by unsteady causes, just as chance may direct, at one time wrongly, at another time in an irreproachable manner, just as often happens in the case of chariots or ships.

56. Livy, History, 1.5, 1.19-1.20, 36.20.3, 39.8-39.19, 39.16.9, 40.29.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult statues •statues, cult images, xoanon •deity, cult statues of •cult statues (idols) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 175, 176, 177, 178; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 105, 145; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4

57. Anon., Sibylline Oracles, 3.1-3.45 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

58. Lucretius Carus, On The Nature of Things, 1.62-1.79, 6.1090 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 182

1.62. Humana ante oculos foede cum vita iaceret 1.63. in terris oppressa gravi sub religione, 1.64. quae caput a caeli regionibus ostendebat 1.65. horribili super aspectu mortalibus instans, 1.66. primum Graius homo mortalis tollere contra 1.67. est oculos ausus primusque obsistere contra; 1.68. quem neque fama deum nec fulmina nec minitanti 1.69. murmure compressit caelum, sed eo magis acrem 1.70. inritat animi virtutem, effringere ut arta 1.71. naturae primus portarum claustra cupiret. 1.72. ergo vivida vis animi pervicit et extra 1.73. processit longe flammantia moenia mundi 1.74. atque omne immensum peragravit mente animoque, 1.75. unde refert nobis victor quid possit oriri, 1.76. quid nequeat, finita potestas denique cuique 1.77. qua nam sit ratione atque alte terminus haerens. 1.78. quare religio pedibus subiecta vicissim 1.79. opteritur, nos exaequat victoria caelo. 6.1090. Nunc ratio quae sit morbis aut unde repente

59. Philo of Alexandria, On The Life of Abraham, 67-70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 27

70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence.

60. Ovid, Fasti, 2.259-80, 4.133, 4.134, 4.135, 4.136, 4.137, 4.138, 4.139, 4.140, 4.141, 4.142, 4.143, 4.144, 4.145, 4.146, 4.147, 4.148, 4.149, 4.150, 4.151, 4.152, 4.153, 4.154, 4.155, 4.156, 4.157, 4.158, 4.159, 4.160, 5.579, 5.580, 5.581, 5.582, 5.583, 5.584, 5.585, 5.586, 5.587, 5.588, 5.589, 5.590, 5.591, 5.592, 5.593, 5.594, 5.595, 5.596, 6.249, 381-421 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251

5.586. Romanaeque aquilae signifer hostis erat.

5.586. of the Crassi, when army, leader, standards all were lost.

61. Diodorus Siculus, Historical Library, 4.67.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 134

4.67.7. And Itonus, the son of Boeotus, begat four sons, Hippalcimus, Electryon, Archilycus, and Alegenor. of these sons Hippalcimus begat Penelos, Electryon begat LeÃ¯tus, Alegenor begat Clonius, and Archilycus begat ProthoÃ«nor and ArcesilaÃ¼s, who were the leaders of all the Boeotians in the expedition against Troy.

62. Dionysius of Halycarnassus, Roman Antiquities, 2.70.1-2.70.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4

2.70.1. The sixth division of his religious institutions was devoted to those the Romans call Salii, whom Numa himself appointed out of the patricians, choosing twelve young men of the most graceful appearance. These are the Salii whose holy things are deposited on the Palatine hill and who are themselves called the (Salii) Palatini; for the (Salii) Agonales, by some called the Salii Collini, the repository of whose holy things is on the Quirinal hill, were appointed after Numa's time by King Hostilius, in pursuance of a vow he had made in the war against the Sabines. All these Salii are a kind of dancers and singers of hymns in praise of the gods of war. 2.70.2. Their festival falls about the time of the Panathenaea, in the month which they call March, and is celebrated at the public expense for many days, during which they proceed through the city with their dances to the Forum and to the Capitol and to many other places both private and public. They wear embroidered tunics girt about with wide girdles of bronze, and over these are fastened, with brooches, robes striped with scarlet and bordered with purple, which they call trabeae; this garment is peculiar to the Romans and a mark of the greatest honour. On their heads they wear apices, as they are called, that is, high caps contracted into the shape of a cone, which the Greeks call kyrbasiai. 2.70.3. They have each of them a sword hanging at their girdle and in their right hand they hold a spear or a staff or something else of the sort, and on their left arm a Thracian buckler, which resembles a lozenge-shaped shield with its sides drawn in, such as those are said to carry who among the Greeks perform the sacred rites of the Curetes. 2.70.4. And, in my opinion at least, the Salii, if the word be translated into Greek, are Curetes, whom, because they are kouroi or "young men," we call by that name from their age, whereas the Romans call them Salii from their lively motions. For to leap and skip is by them called salire; and for the same reason they call all other dancers saltatores, deriving their name from the Salii, because their dancing also is attended by much leaping and capering. 2.70.5. Whether I have been well advised or not in giving them this appellation, anyone who pleases may gather from their actions. For they execute their movements in arms, keeping time to a flute, sometimes all together, sometimes by turns, and while dancing sing certain traditional hymns. But this dance and exercise performed by armed men and the noise they make by striking their bucklers with their daggers, if we may base any conjectures on the ancient accounts, was originated by the Curetes. I need not mention the legend which is related concerning them, since almost everybody is acquainted with it.

63. Quintilian, Institutes of Oratory, 1.4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218

1.4.3. For the art of writing is combined with that of speaking, and correct reading precedes interpretation, while in each of these cases criticism has its work to perform. The old school of teachers indeed carried their criticism so far that they were not content with obelising lines or rejecting books whose titles they regarded as spurious, as though they were expelling a supposititious child from the family circle, but also drew up a canon of authors, from which some were omitted altogether.

64. Martial, Epigrams, 10.62.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

65. Anon., Didache, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113

66. New Testament, 1 Corinthians, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21

67. New Testament, Acts, 8.9, 8.11, 13.6, 17.16-17.33, 18.9-18.10, 19.23-19.40 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 248; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 145, 157, 187

8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 13.6. Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς, 17.16. Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. 17.17. διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. 17.18. τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· 17.19. ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη [ἡ] ὑπὸ σοῦ λαλουμένη διδαχή; 17.20. ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν·βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι. 17.21. Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον. 17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26. ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27. ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν q type="spoken" 17.29. γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 17.32. ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν. 17.33. οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν· 18.9. Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ διʼ ὁράματος τῷ Παύλῳ Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς, 18.10. διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ. 19.23. Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24. Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς [ἀργυροῦς] Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25. οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26. καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27. οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη [ἡ] Ἀσία καὶ [ἡ] οἰκουμένη σέβεται. 19.28. ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29. καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30. Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31. τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32. ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33. ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34. ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35. καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36. ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37. ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38. εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39. εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40. καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης.

8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean." 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this." 17.33. Thus Paul went out from among them. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.10. for I am with you, and no one will attack you to harm you, for I have many people in this city." 19.23. About that time there arose no small stir concerning the Way. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25. whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!" 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 19.30. When Paul wanted to enter in to the people, the disciples didn't allow him. 19.31. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.33. They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? 19.36. Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. 19.37. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion."

68. New Testament, Apocalypse, 9.21, 12.1, 18.23, 21.8, 22.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 268

9.21. καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκτῶν φαρμάκωναὐτῶν οὔτε ἐκτῆς πορνείαςαὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν. 12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· 18.23. καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι [οἱ]ἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη, 21.8. τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῆκαιομένῃ πυρὶ καὶ θείῳ,ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. 22.15. ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.

9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death." 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.

69. New Testament, Colossians, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 157

2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν·

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ.

70. New Testament, Galatians, 4.1-4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21

4.1. Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 4.2. ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. 4.3. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7. ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς.

4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you.

71. New Testament, Luke, 10.17-10.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 136

10.17. Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα [δύο] μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει.

10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!" 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.

72. Petronius Arbiter, Satyricon, 71.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 188

73. Petronius Arbiter, Satyricon, 71.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 188

74. Pliny The Elder, Natural History, 19.15, 22.13, 33.54, 34.45-34.46, 34.80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues •rome, temple of mars ultor, cult statues •deity, cult statues of •acropolis, athens, multiple cult statues of athena on •argos, cult statues of hera at Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 379

75. Plutarch, Agesilaus, 18.1-19.1, 19.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 105

76. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 30

363d. that Typhon's flight from the battle was made on the back of an ass and lasted for seven days, and that after he had made his escape, he became the father of sons, Hierosolymus and Judaeus, are manifestly, as the very names show, attempting to drag Jewish traditions into the legend. Such, then, are the possible interpretations which these facts suggest. But now let us begin over again, and consider first the most perspicuous of those who have a reputation for expounding matters more philosophically. These men are like the Greeks who say that Cronus is but a figurative name for Chronus (Time), Hera for Air, and that the birth of Hephaestus symbolises the change of Air into Fire. And thus among the Egyptians such men say that Osiris is the Nile consorting with the Earth, which is Isis, and that the sea is Typhon into which the Nile discharges its waters and is lost to view and dissipated,

77. Juvenal, Satires, 6.533 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359

78. Martial, Epigrams, 10.62.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

79. Ps.-Philo, Biblical Antiquities, 4.16, 13.7, 21.2, 23.10, 31.1-31.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

80. Tacitus, Agricola, 3.3, 45.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359, 360

81. Clement of Rome, 1 Clement, 6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246, 247, 248, 249

6.2. διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, This is perhaps corrupt: but no ssatisfactory emendation is known. αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.

82. Tacitus, Histories, 1.1.4, 2.78.1, 3.74.1, 4.81 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359, 360

4.81. During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward.

83. Statius, Achilleis, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 182

84. Tacitus, Dialogus De Oratoribus, 9.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321

85. Suetonius, Augustus, 29.5, 31.5, 35.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deity, cult statues of •rome, temple of mars ultor, cult statues •cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 248; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5

86. Seneca The Younger, Letters, 115.11-115.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246

87. Aristobulus Milesius, Fragments, 11, 15, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 29

88. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 177

89. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 177

90. Suetonius, Vitellius, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of mars ultor, cult statues Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251

91. Tacitus, Annals, 1.10.6, 3.64.2, 4.16.4, 4.52.1-4.52.3, 12.42.2, 15.39-15.41, 15.41.1, 15.44, 15.44.1-15.44.5, 15.45.1-15.45.2, 16.16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246, 247, 248, 249

15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur.

15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.

92. Quintilian, Institutio Oratoria, 1.4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218

93. Tertullian, Prescription Against Heretics, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 161

94. Tatian, Oration To The Greeks, 10-14, 2, 25-27, 3, 30, 4-9, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113

95. Pliny The Younger, Letters, 1.4.1, 1.5.6, 2.20.13, 3.4.2, 3.10.6, 3.11.5, 3.13, 3.18, 4.1.5-4.1.6, 6.22.2, 6.31, 10.1.1, 10.8-10.9, 10.13-10.14, 10.17-10.18, 10.33-10.34, 10.39-10.40, 10.49-10.50, 10.52, 10.70, 10.74-10.75, 10.81, 10.88-10.89, 10.92-10.93, 10.96-10.97, 10.100-10.103, 10.118-10.119 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 170, 171, 172, 175, 176, 177, 178, 179

6.31. To Cornelianus. I was greatly delighted when our Emperor sent for me to Centum Cellae - for that is the name of the place - to act as a member of his Council. For what could be more gratifying than to be privileged to witness the justice, dignity, and charming manners of the Emperor in his country retreat, where he allows these qualities the freest play? There were a variety of cases to be heard, and they were of a kind to bring out the virtues of the judge in different ways and forms. Claudius Aristo, the leading citizen at Ephesus, a man of great generosity, and who had won popularity by innocent means, pleaded his own case. His popularity had made people envious of him, and some of his enemies, who were utterly unlike him in character, had suborned a man to lay information against him. So he was acquitted, and his reputation vindicated. On the following day was taken the case of Galitta, who was accused of adultery. She was the wife of a military tribune, who was about to stand for public office, and she had compromised her own reputation and her husband's by intriguing with a centurion. The husband had reported the matter to the consular legate, and the latter had reported it to Caesar. After carefully examining the proofs, the Emperor degraded the centurion, and even banished him. Still the punishment was not complete, for adultery is an offence in which two perils are necessarily concerned, but the husband's affection for his wife, whom he allowed to remain in his house even I after discovering her adultery - content as it were to have trot his rival out of the way - led him to delay the prosecution, in spite of the scandal to which his forbearance gave rise. He was summoned to carry the charge through, and did so against his will. However, it was necessary that she should be condemned, even though her accuser did not wish her to be, and she was declared guilty, and sentenced to the punishment inflicted by the Julian Law. * Caesar affixed to the sentence both the name of the centurion and a statement of the rules of military discipline on the point, lest people should think that he reserved the right to hear all such cases himself. On the third day began the inquiry into the will of Julius Tiro, a case which had been greatly talked about, and had given rise to conflicting reports, inasmuch as it was known that the will was genuine in part, and in part a forgery. The accused were Sempronius Senecio, a Roman knight, and Eurythmus, one of Caesar's freedmen and agents. When the Emperor was in Dacia, the heirs had written a joint letter, asking him to undertake an inquiry into the will, and he had consented. On his return he appointed a day, and when some of the heirs were in favour of letting the accusation drop, as though out of consideration for Eurythmus, he very finely said, "Eurythmus is not Polyclitus, and I am not Nero." ** Yet at their request he favoured them with a postponement, and when the day had at length arrived, he took his seat to hear the case. On the side of the heirs only two put in an appearance, and they demanded that as all had joined in the accusation, they should all be forced to go on with the action, or else that they too should be allowed to withdraw. Caesar spoke with great gravity and moderation, and when the advocate for Senecio and Eurythmus remarked that the accused would be left open to suspicion unless they were heard in their own behalf, he said, "I don't care whether they are left open to suspicion or not, I certainly am myself." Then turning to us, he said You see in what a strictly honourable and arduous manner we spent our days, though they were followed by the most agreeable relaxations. Every day we were summoned to dine with the Emperor, and modest dinners they were for one of his imperial position. Sometimes we listened to entertainers, sometimes we had delightful conversations lasting far into the night. On the last day, just as we were setting out, Caesar sent us parting presents, such is his thoughtfulness and courtesy. As for myself, I delighted in the importance of the cases heard, in the honour of being summoned to the Council, and in the charm and simplicity of his mode of life, while I was equally pleased with the place itself. The villa, which is exquisitely beautiful, is surrounded by meadows of the richest green; it abuts on the sea-shore, in the bight of which a harbour is being hastily formed, the left arm having been strengthened by masonry of great solidity, while the right is now in course of construction. In the mouth of the harbour an island rises out of the sea, which by its position breaks the force of the waves that are carried in by the wind, and affords a safe passage to ships on either side. The island has been artificially constructed, and is not a natural formation, for a broad barge brings up a number of immense stones, which are thrown into the water, one on top of the other, and these are kept in position by their own weight, and gradually become built up into a sort of breakwater. The ridge of stones already overtops the surface, and when the waves strike upon it, it breaks them into spray and throws them to a great height. That causes a loud-resounding roar, and the sea all round is white with foam. Subsequently concrete will be added to the stones, to give it the appearance of a natural island as time goes on. This harbour will be called - and indeed it already is called - after the name of its constructor, and it will prove a haven of the greatest value, inasmuch as there is a long stretch of shore which has no harbour, and the sailors will use this as a place of refuge. Farewell. 0 10.8. To Trajan. When, Sir, your late father, * both by a very fine speech and by setting them a most honourable example himself, urged every citizen to deeds of liberality, I sought permission from him to transfer to a neighbouring township all the statues of the emperors which had come into my possession by various bequests and were kept just as I had received them ill my distant estates, and to add thereto a statue of himself. He granted the request and made most flattering references to myself, and I immediately wrote to the decurions asking them to assign me a plot of ground upon which I might erect a temple ** at my own cost, and they offered to let me choose the site myself as a mark of appreciation of the task I had undertaken. But first my own ill-health, then your father's illness, and subsequently the anxieties of the office you bestowed upon me, have prevented my proceeding with the work. However, I think the present is a convenient opportunity for getting on with it, for my month of duty ends on the Kalends of September and the following month contains a number of holidays. I ask, therefore, as a special favour, that you will allow me to adorn with your statue the work which I am about to begin ; and secondly, that in order to complete it as soon as possible, you will grant me leave of absence. It would be alien to my frank disposition if I were to conceal from your goodness the fact that you will, if you grant me leave, be incidentally aiding very materially my private fices. The rent of my estates in that district exceeds 400,000 sesterces, and if the new tets are to be settled in time for the next pruning, the letting of the farms must not be any further delayed. Besides, the succession of bad vintages we have had forces me to consider the question of making certain abatements, and I cannot enter into that question unless I am on the spot. So, Sir, if for these reasons you grant me leave for thirty days, I shall owe to your kindness the speedy fulfilment of a work of loyalty and the settlement of my private fices. I cannot reduce the length of leave I ask for to narrower limits, inasmuch as the township and the estates I have spoken of are more than a hundred and fifty miles from Rome. 0 10.9. Trajan to Pliny. You have given me an abundance of private and all the public reasons I could desire for asking leave of absence, but, personally, I should have been quite content to accept the mere expression of your wish, for I have not the slightest doubt that you will return as early as you possibly can to resume your busy post. I give you permission to erect a statue of mine in the place you ask - although I am very loath to accept such honours - so as to avoid appearing to check the flow of your loyalty towards me. 10.13. To Trajan. As I am convinced. Sir, that the best testimonial to and appreciation of my character is to receive marks of distinction from so upright an emperor as yourself, I beg you to add to the dignity to which you have so kindly advanced me, by giving me the role either of augur or of septemvir, * now that they are vacant, so that by virtue of my priesthood I may publicly entreat the favour of the gods for you which now I implore in my private devotion. 10.14. To Trajan. I congratulate you, best of emperors, on your most remarkable, magnificent, and illustrious victory * in your own name and that of the State, and I pray the immortal gods that an equally happy result may attend all your plans, that so the glory of your empire may be renewed and increased by your conspicuous virtues. 10.18. Trajan to Pliny. I wish it had been possible for you and your companions to reach Bithynia without the slightest inconvenience or illness, and that you could have had as pleasant a journey by water from Ephesus as you had as far as that city. However, I have learned from your letters, my dear Pliny, the date of your arrival in Bithynia, and I trust the people of the province will understand that I have had an eye to their interests, for you too will do what you can to make it clear to them that you were specially selected to be sent to them as my representative. The examination of their public accounts must be one of your first duties, for it is fairly evident that they have been tampered with. I have scarcely enough surveyors for the public works which are in progress at Rome or the immediate district, but surely there are trustworthy persons to be found in every province, and therefore you too will be able to find some, provided you take the trouble to make a careful search. 10.33. To Trajan. While I was visiting a distant part of the province a most desolating fire broke out at Nicomedia and destroyed a number of private houses and two public buildings, the almshouse * and temple of Isis, although a road ran between them. The fire was allowed to spread farther than it need have done, first, owing to the violence of the wind, and, secondly, to the laziness of the inhabitants, it being generally agreed that they stood idly by without moving and merely watched the catastrophe. Moreover, there is not a single public fire-engine ** or bucket in the place, and not one solitary appliance for mastering an outbreak of fire. However, these will be provided in accordance with the orders I have already given. But, Sir, I would have you consider whether you think a guild of firemen, of about 150 men, should be instituted. I will take care that no one who is not a genuine fireman should be admitted, and that the guild should not misapply the charter granted to it, and there would be no difficulty in keeping an eye on so small a body. 0 10.34. Trajan to Pliny. You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service. 10.39. To Trajan. The theatre at Nicaea, Sir, the greater part of which has already been constructed, though it is still incomplete, has already cost more than ten million sesterces, - so at least I am told, for the accounts have not been made out, - and I am afraid the money has been thrown away. For the building has sunk, and there are great gaping crevices to be seen, either because the ground is soft and damp, or owing to the brittleness and crumbling character of the stone, and so it is worth consideration whether it should be finished or abandoned, or even pulled down. For the props and buttresses by which it is shored up seem to me to be more costly than strength-giving. Many parts of this theatre were promised by private persons, as for example the galleries and porticos above the pit, but all these are postponed now that the work, which had to be finished first, has come to a stop. The same people of Nicaea began, before my arrival here, to restore the public gymnasium, which had been destroyed by fire, on a more extensive and wider scale than the old building, and they have already disbursed a considerable sum thereon, and I fear to very little purpose, for the structure is not well put together, and looks disjointed. Moreover, the architect - though it is true he is the rival of the man who began the work - declares that the walls, in spite of their being twenty-two feet thick, cannot bear the weight placed upon them, because they have not been put together with cement in the middle, and have not been strengthened with brickwork. The people of Claudiopolis, again, are excavating rather than constructing an immense public bath in a low-lying situation with a mountain hanging over it, and they are using for the purpose the sums which the senators, who were added to the local council by your kindness, have either paid as their entrance fee, * or are paying according as I ask them for it. Consequently, as I am afraid that the public money at Nicaea may be unprofitably spent, and that - what is more precious than any money - your kindness at Claudiopolis may be turned to unprofitable account, I beg you not only for the sake of the theatre, but also for these baths, to send an architect to see which is the better course to adopt, either, after the money which has already been expended, to finish by hook or by crook the works as they have been begun, or to repair them where they seem to require it, or if necessary change the sites entirely, lest in our anxiety to save the money already disbursed we should lay out the remaining sums with just as poor results. 10.40. Trajan to Pliny. You will be best able to judge and determine what ought to be done at the present time in the matter of the theatre which the people of Nicaea have begun to build. It will be enough for me to be informed of the plan you adopt. Do not trouble, moreover, to call on the private individuals to build the portions they promised until the theatre is erected, for they made those promises for the sake of having a theatre. All the Greek peoples have a passion for gymnasia, and so perhaps the people of Nicaea have set about building one on a rather lavish scale, but they must be content to cut their coat according to their cloth. You again must decide on what advice to give to the people of Claudiopolis in the matter of the bath which, as you say, they have begun to build in a rather unsuitable site. There must be plenty of architects to advise you, for there is no province which is without some men of experience and skill in that profession, and remember again that it does not save time to send one from Rome, when so many of our architects come to Rome from Greece. 10.49. To Trajan. Before my arrival, Sir, the people of Nicomedia had commenced to make certain additions to their old forum, in one corner of which stands a very ancient shrine of the Great Mother, * which should either be restored or removed to another site, principally for this reason, that it is much less lofty than the new buildings, which are being run up to a good height. When I inquired whether the temple was protected by any legal enactments, I discovered that the form of dedication is different here from what it is with us in Rome. Consider therefore. Sir, whether you think that a temple can be removed without desecration when there has been no legal consecration of the site, for, if there are no religious objections, the removal would be a great convenience. 10.50. Trajan to Pliny. You may, my dear Pliny, without any religious scruples, if the site seems to require the change, remove the temple of the Mother of the Gods to a more suitable spot, nor need the fact that there is no record of legal consecration trouble you, for the soil of a foreign city may not be suitable for the consecration which our laws enjoin. 10.52. To Trajan. We have celebrated. Sir, with the thankfulness appropriate to the occasion, the day on which you preserved the empire by undertaking the duties of Emperor, * and have prayed the gods to keep you in safety and prosperity, since on you

96. Pliny The Younger, Letters, 1.4.1, 1.5.6, 2.20.13, 3.4.2, 3.10.6, 3.11.5, 3.13, 3.18, 4.1.5-4.1.6, 6.22.2, 6.31, 10.1.1, 10.8-10.9, 10.13-10.14, 10.17-10.18, 10.33-10.34, 10.39-10.40, 10.49-10.50, 10.52, 10.70, 10.74-10.75, 10.81, 10.88-10.89, 10.92-10.93, 10.96-10.97, 10.100-10.103, 10.118-10.119 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 170, 171, 172, 175, 176, 177, 178, 179

97. Tertullian, Apology, 16.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archaizing, in cult statues Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91

16.6. ligno prostant? Pars crucis est omne robur quod erecta statione defigitur. Nos, si forte, integrum et totum deum colimus. Diximus originem deorum vestrorum a plastis de cruce induci. Sed et victorias adoratis, cum in tropaeis cruces intestina sint tropaeorum.

98. Pausanias, Description of Greece, 1.18.7, 1.23.4, 1.28.8, 2.10.3, 2.17.2, 2.17.4-2.17.5, 3.9.13, 3.16.1, 3.23.6-3.23.7, 4.14.7-4.14.8, 5.16, 7.42.3, 8.42.3-8.42.8, 9.1.1, 9.34.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •statues, cult images, xoanon •acropolis, athens, multiple cult statues of athena on •argos, cult statues of hera at •sikyon asklepieion, cult statues date •archaizing, in cult statues Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 134, 145, 159, 257; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 180; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51, 56, 65, 379; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91

1.18.7. ἔστι δὲ ἀρχαῖα ἐν τῷ περιβόλῳ Ζεὺς χαλκοῦς καὶ ναὸς Κρόνου καὶ Ῥέας καὶ τέμενος Γῆς τὴν ἐπίκλησιν Ὀλυμπίας. ἐνταῦθα ὅσον ἐς πῆχυν τὸ ἔδαφος διέστηκε, καὶ λέγουσι μετὰ τὴν ἐπομβρίαν τὴν ἐπὶ Δευκαλίωνος συμβᾶσαν ὑπορρυῆναι ταύτῃ τὸ ὕδωρ, ἐσβάλλουσί τε ἐς αὐτὸ ἀνὰ πᾶν ἔτος ἄλφιτα πυρῶν μέλιτι μίξαντες. 1.23.4. τοσοῦτον μὲν παρέστη μοι θαῦμα ἐς τὴν εἰκόνα τοῦ Διιτρέφους, ὅτι ὀιστοῖς ἐβέβλητο, Ἕλλησιν ὅτι μὴ Κρησὶν οὐκ ἐπιχώριον ὂν τοξεύειν· Λοκροὺς γὰρ τοὺς Ὀπουντίους ὁπλιτεύοντας ἤδη κατὰ τὰ Μηδικὰ ἴσμεν, οὓς Ὅμηρος ἐποίησεν ὡς φερόμενοι τόξα καὶ σφενδόνας ἐς Ἴλιον ἔλθοιεν· οὐ μὴν οὐδὲ Μαλιεῦσι παρέμεινε μελέτη τῶν τόξων, δοκῶ δὲ οὔτε πρότερον ἐπίστασθαι σφᾶς πρὶν ἢ Φιλοκτήτην, παύσασθαί τε οὐ διὰ μακροῦ· τοῦ δὲ Διιτρέφους πλησίον—τὰς γὰρ εἰκόνας τὰς ἀφανεστέρας γράφειν οὐκ ἐθέλω—θεῶν ἀγάλματά ἐστιν Ὑγείας τε, ἣν Ἀσκληπιοῦ παῖδα εἶναι λέγουσι, καὶ Ἀθηνᾶς ἐπίκλησιν καὶ ταύτης Ὑγείας. 1.28.8. ἔστι δὲ Ἀθηναίοις καὶ ἄλλα δικαστήρια οὐκ ἐς τοσοῦτο δόξης ἥκοντα. τὸ μὲν οὖν καλούμενον παράβυστον καὶ τρίγωνον, τὸ μὲν ἐν ἀφανεῖ τῆς πόλεως ὂν καὶ ἐπʼ ἐλαχίστοις συνιόντων ἐς αὐτό, τὸ δὲ ἀπὸ τοῦ σχήματος ἔχει τὰ ὀνόματα· βατραχιοῦν δὲ καὶ φοινικιοῦν ἀπὸ χρωμάτων τὸ δὲ καὶ ἐς τόδε διαμεμένηκεν ὀνομάζεσθαι. τὸ δὲ μέγιστον καὶ ἐς ὃ πλεῖστοι συνίασιν, ἡλιαίαν καλοῦσιν. ὁπόσα δὲ ἐπὶ τοῖς φονεῦσιν, ἔστιν ἄλλα· καὶ ἐπὶ Παλλαδίῳ καλοῦσι καὶ τοῖς ἀποκτείνασιν ἀκουσίως κρίσις καθέστηκε. καὶ ὅτι μὲν Δημοφῶν πρῶτος ἐνταῦθα ὑπέσχε δίκας, ἀμφισβητοῦσιν οὐδένες· 2.10.3. ἐσελθοῦσι δὲ ὁ θεός ἐστιν οὐκ ἔχων γένεια, χρυσοῦ καὶ ἐλέφαντος, Καλάμιδος δὲ ἔργον· ἔχει δὲ καὶ σκῆπτρον καὶ ἐπὶ τῆς ἑτέρας χειρὸς πίτυος καρπὸν τῆς ἡμέρου. φασὶ δέ σφισιν ἐξ Ἐπιδαύρου κομισθῆναι τὸν θεὸν ἐπὶ ζεύγους ἡμιόνων δράκοντι εἰκασμένον, τὴν δὲ ἀγαγοῦσαν Νικαγόραν εἶναι Σικυωνίαν Ἀγασικλέους μητέρα, γυναῖκα δὲ Ἐχετίμου. ἐνταῦθα ἀγάλματά ἐστιν οὐ μεγάλα ἀπηρτημένα τοῦ ὀρόφου· τὴν δὲ ἐπὶ τῷ δράκοντι Ἀριστοδάμαν Ἀράτου μητέρα εἶναι λέγουσι καὶ Ἄρατον Ἀσκληπιοῦ παῖδα εἶναι νομίζουσιν. 2.17.2. καὶ ἀπὸ μὲν Ἀκραίας τὸ ὄρος καλοῦσι τὸ ἀπαντικρὺ τοῦ Ἡραίου, ἀπὸ δὲ Εὐβοίας ὅσον περὶ τὸ ἱερόν, Πρόσυμναν δὲ τὴν ὑπὸ τὸ Ἡραῖον χώραν. ὁ δὲ Ἀστερίων οὗτος ῥέων ὑπὲρ τὸ Ἡραῖον ἐς φάραγγα ἐσπίπτων ἀφανίζεται. φύεται δὲ αὐτοῦ πόα πρὸς ταῖς ὄχθαις· ἀστερίωνα ὀνομάζουσι καὶ τὴν πόαν· ταύτην τῇ Ἥρᾳ καὶ αὐτὴν φέρουσι καὶ ἀπὸ τῶν φύλλων αὐτῆς στεφάνους πλέκουσιν. 2.17.4. τὸ δὲ ἄγαλμα τῆς Ἥρας ἐπὶ θρόνου κάθηται μεγέθει μέγα, χρυσοῦ μὲν καὶ ἐλέφαντος, Πολυκλείτου δὲ ἔργον· ἔπεστι δέ οἱ στέφανος Χάριτας ἔχων καὶ Ὥρας ἐπειργασμένας, καὶ τῶν χειρῶν τῇ μὲν καρπὸν φέρει ῥοιᾶς, τῇ δὲ σκῆπτρον. τὰ μὲν οὖν ἐς τὴν ῥοιὰν—ἀπορρητότερος γάρ ἐστιν ὁ λόγος—ἀφείσθω μοι· κόκκυγα δὲ ἐπὶ τῷ σκήπτρῳ καθῆσθαί φασι λέγοντες τὸν Δία, ὅτε ἤρα παρθένου τῆς Ἥρας, ἐς τοῦτον τὸν ὄρνιθα ἀλλαγῆναι, τὴν δὲ ἅτε παίγνιον θηρᾶσαι. τοῦτον τὸν λόγον καὶ ὅσα ἐοικότα εἴρηται περὶ θεῶν οὐκ ἀποδεχόμενος γράφω, γράφω δὲ οὐδὲν ἧσσον. 2.17.5. λέγεται δὲ παρεστηκέναι τῇ Ἥρᾳ τέχνη Ναυκύδους ἄγαλμα Ἥβης, ἐλέφαντος καὶ τοῦτο καὶ χρυσοῦ· παρὰ δὲ αὐτήν ἐστιν ἐπὶ κίονος ἄγαλμα Ἥρας ἀρχαῖον. τὸ δὲ ἀρχαιότατον πεποίηται μὲν ἐξ ἀχράδος, ἀνετέθη δὲ ἐς Τίρυνθα ὑπὸ Πειράσου τοῦ Ἄργου, Τίρυνθα δὲ ἀνελόντες Ἀργεῖοι κομίζουσιν ἐς τὸ Ἡραῖον· ὃ δὴ καὶ αὐτὸς εἶδον, καθήμενον ἄγαλμα οὐ μέγα. 3.9.13. Ἀγησίλαος δὲ Θεσσαλίαν τε διεξῆλθε τρεψάμενος αὐτῶν τὸ ἱππικὸν καὶ αὖθις διὰ Βοιωτῶν διώδευσε Θηβαίους ἐν Κορωνείᾳ καὶ τὸ ἄλλο νικήσας συμμαχικόν. ὡς δὲ ἐτράποντο οἱ Βοιωτοί, καταφεύγουσιν ἄνδρες ἐξ αὐτῶν ἐς ἱερὸν Ἀθηνᾶς ἐπίκλησιν Ἰτωνίας· Ἀγησίλαος δὲ εἶχε μὲν τραῦμα ἐκ τῆς μάχης, ἐς δὲ τοὺς ἱκέτας παρενόμησεν οὐδʼ οὕτως. 3.16.1. πλησίον δὲ Ἱλαείρας καὶ Φοίβης ἐστὶν ἱερόν· ὁ δὲ ποιήσας τὰ ἔπη τὰ Κύπρια θυγατέρας αὐτὰς Ἀπόλλωνός φησιν εἶναι. κόραι δὲ ἱερῶνταί σφισι παρθένοι, καλούμεναι κατὰ ταὐτὰ ταῖς θεαῖς καὶ αὗται Λευκιππίδες. τὸ μὲν δὴ ἕτερον τῶν ἀγαλμάτων ἱερασαμένη τις ταῖς θεαῖς Λευκιππὶς ἐπεκόσμησε, πρόσωπον ἀντὶ τοῦ ἀρχαίου ποιησαμένη τῆς ἐφʼ ἡμῶν τέχνης τὸ δὲ ἕτερον μὴ καὶ τοῦτο ἐπικοσμεῖν αὐτὴν ἀπεῖπεν ὄνειρον. ἐνταῦθα ἀπήρτηται ᾠὸν τοῦ ὀρόφου κατειλημένον ταινίαις· εἶναι δέ φασιν ᾠὸν ἐκεῖνο ὃ τεκεῖν Λήδαν ἔχει λόγος. 3.23.6. τούτοις μὲν τοιαῦτα ἀπήντησεν ἀσεβήσασι· τῇ δὲ Βοιαῶν ὅμορος Ἐπίδαυρός ἐστιν ἡ Λιμηρά, σταδίους ὡς διακοσίους ἀπέχουσα Ἐπιδηλίου. φασὶ δὲ οὐ Λακεδαιμονίων, τῶν δὲ ἐν τῇ Ἀργολίδι Ἐπιδαυρίων εἶναι, πλέοντες δὲ ἐς Κῶν παρὰ τὸν Ἀσκληπιὸν ἀπὸ τοῦ κοινοῦ προσσχεῖν τῆς Λακωνικῆς ἐνταῦθα καὶ ἐξ ἐνυπνίων γενομένων σφίσι καταμείναντες οἰκῆσαι. 3.23.7. λέγουσι δὲ καὶ ὡς οἴκοθεν ἐκ τῆς Ἐπιδαύρου δράκοντα ἐπαγομένοις αὐτοῖς ἐξέφυγεν ἐκ τῆς νεὼς ὁ δράκων, ἐκφυγὼν δὲ οὐ πόρρω κατέδυ θαλάσσης, καί σφισιν ὁμοῦ τῶν ὀνειράτων τῇ ὄψει καὶ ἀπὸ τοῦ σημείου τοῦ κατὰ τὸν δράκοντα ἔδοξεν αὐτόθι καταμείναντας οἰκῆσαι. καὶ ἔνθα ὁ δράκων κατέδυ, βωμοί τέ εἰσιν Ἀσκληπιοῦ καὶ ἐλαῖαι περὶ αὐτοὺς πεφύκασιν. 4.14.7. ἐπετράφη δὲ νεότης καὶ ἀλλαχοῦ τῆς Μεσσηνίας, οἱ δὲ ἄριστοι καὶ ἀριθμὸν πλεῖστοι περὶ τὴν Ἀνδανίαν, ἐν δὲ αὐτοῖς καὶ Ἀριστομένης, ὃς καὶ νῦν ἔτι ὡς ἥρως ἔχει παρὰ Μεσσηνίοις τιμάς. καί οἱ καὶ τὰ τῆς γενέσεως ἐπιφανέστερα ὑπάρξαι νομίζουσι· Νικοτελείᾳ γὰρ τῇ μητρὶ αὐτοῦ δαίμονα ἢ θεὸν δράκοντι εἰκασμένον συγγενέσθαι λέγουσι. τοιαῦτα δὲ καὶ Μακεδόνας ἐπὶ Ὀλυμπιάδι καὶ ἐπὶ Ἀριστοδάμᾳ Σικυωνίους οἶδα εἰρηκότας, διάφορα δὲ τοσόνδε ἦν· 4.14.8. Μεσσήνιοι γὰρ οὐκ ἐσποιοῦσιν Ἀριστομένην Ἡρακλεῖ παῖδα ἢ Διί, ὥσπερ Ἀλέξανδρον Ἄμμωνι οἱ Μακεδόνες καὶ Ἄρατον Ἀσκληπιῷ Σικυώνιοι· Ἀριστομένει δὲ πατέρα Ἑλλήνων μὲν οἱ πολλοὶ Πύρρον φασὶν εἶναι, Μεσσηνίους δὲ οἶδα αὐτὸς ἐπὶ ταῖς σπονδαῖς Ἀριστομένην Νικομήδους καλοῦντας. οὗτος μὲν οὖν ἀκμάζων ἡλικίᾳ καὶ τόλμῃ καὶ ἄλλοι τῶν ἐν τέλει παρώξυνον ἐπὶ τὴν ἀπόστασιν· ἐπράσσετο δὲ ταῦτα οὐκ εὐθὺς ἐκ τοῦ φανεροῦ, κρύφα δὲ ἐς Ἄργος καὶ παρὰ τοὺς Ἀρκάδας ἀπέστελλον, εἴ σφισιν ἀπροφασίστως καὶ μηδὲν ἐνδεεστέρως ἢ ἐπὶ τοῦ πολέμου τοῦ προτέρου ἀμῦναι θελήσουσιν. 8.42.3. τὴν Ἀρκαδίαν καὶ ἄλλοτε αὐτὸν ἐν ἄλλῳ θηρεύειν τῶν ὀρῶν, ἀφικόμενον δὲ καὶ πρὸς τὸ Ἐλάιον κατοπτεῦσαι τὴν Δήμητρα σχήματός τε ὡς εἶχε καὶ ἐσθῆτα ἐνεδέδυτο ποίαν· πυθέσθαι δὴ τὸν Δία ταῦτα παρὰ τοῦ Πανὸς καὶ οὕτως ὑπʼ αὐτοῦ πεμφθῆναι τὰς Μοίρας παρὰ τὴν Δήμητρα, τὴν δὲ πεισθῆναί τε ταῖς Μοίραις καὶ ἀποθέσθαι μὲν τὴν ὀργήν, ὑφεῖναι δὲ καὶ τῆς λύπης. σφᾶς δὲ ἀντὶ τούτων φασὶν οἱ Φιγαλεῖς τό τε σπήλαιον νομίσαι τοῦτο ἱερὸν Δήμητρος καὶ ἐς αὐτὸ ἄγαλμα ἀναθεῖναι ξύλου. 8.42.4. πεποιῆσθαι δὲ οὕτω σφίσι τὸ ἄγαλμα· καθέζεσθαι μὲν ἐπὶ πέτρᾳ, γυναικὶ δὲ ἐοικέναι τἄλλα πλὴν κεφαλήν· κεφαλὴν δὲ καὶ κόμην εἶχεν ἵππου, καὶ δρακόντων τε καὶ ἄλλων θηρίων εἰκόνες προσεπεφύκεσαν τῇ κεφαλῇ· χιτῶνα δὲ ἐνεδέδυτο καὶ ἐς ἄκρους τοὺς πόδας· δελφὶς δὲ ἐπὶ τῆς χειρὸς ἦν αὐτῇ, περιστερὰ δὲ ἡ ὄρνις ἐπὶ τῇ ἑτέρᾳ. ἐφʼ ὅτῳ μὲν δὴ τὸ ξόανον ἐποιήσαντο οὕτως, ἀνδρὶ οὐκ ἀσυνέτῳ γνώμην ἀγαθῷ δὲ καὶ τὰ ἐς μνήμην δῆλά ἐστι· Μέλαιναν δὲ ἐπονομάσαι φασὶν αὐτήν, ὅτι καὶ ἡ θεὸς μέλαιναν τὴν ἐσθῆτα εἶχε. 8.42.5. τοῦτο μὲν δὴ τὸ ξόανον οὔτε ὅτου ποίημα ἦν οὔτε ἡ φλὸξ τρόπον ὅντινα ἐπέλαβεν αὐτό, μνημονεύουσιν· ἀφανισθέντος δὲ τοῦ ἀρχαίου Φιγαλεῖς οὔτε ἄγαλμα ἄλλο ἀπεδίδοσαν τῇ θεῷ καὶ ὁπόσα ἐς ἑορτὰς καὶ θυσίας τὰ πολλὰ δὴ παρῶπτό σφισιν, ἐς ὃ ἡ ἀκαρπία ἐπιλαμβάνει τὴν γῆν· καὶ ἱκετεύσασιν αὐτοῖς χρᾷ τάδε ἡ Πυθία· 8.42.6. Ἀρκάδες Ἀζᾶνες βαλανηφάγοι, οἳ Φιγάλειαν νάσσασθʼ, ἱππολεχοῦς Δῃοῦς κρυπτήριον ἄντρον, ἥκετε πευσόμενοι λιμοῦ λύσιν ἀλγινόεντος, μοῦνοι δὶς νομάδες, μοῦνοι πάλιν ἀγριοδαῖται. Δῃὼ μέν σε ἔπαυσε νομῆς, Δῃὼ δὲ νομῆας ἐκ δησισταχύων καὶ ἀναστοφάγων πάλι θῆκε, νοσφισθεῖσα γέρα προτέρων τιμάς τε παλαιάς. καί σʼ ἀλληλοφάγον θήσει τάχα καὶ τεκνοδαίτην, εἰ μὴ πανδήμοις λοιβαῖς χόλον ἱλάσσεσθε σήραγγός τε μυχὸν θείαις κοσμήσετε τιμαῖς. 8.42.7. ὡς δὲ οἱ Φιγαλεῖς ἀνακομισθὲν τὸ μάντευμα ἤκουσαν, τά τε ἄλλα ἐς πλέον τιμῆς ἢ τὰ πρότερα τὴν Δήμητρα ἦγον καὶ Ὀνάταν τὸν Μίκωνος Αἰγινήτην πείθουσιν ἐφʼ ὅσῳ δὴ μισθῷ ποιῆσαί σφισιν ἄγαλμα Δήμητρος· τοῦ δὲ Ὀνάτα τούτου Περγαμηνοῖς ἐστιν Ἀπόλλων χαλκοῦς, θαῦμα ἐν τοῖς μάλιστα μεγέθους τε ἕνεκα καὶ ἐπὶ τῇ τέχνῃ. τότε δὴ ὁ ἀνὴρ οὗτος ἀνευρὼν γραφὴν ἢ μίμημα τοῦ ἀρχαίου ξοάνου—τὰ πλείω δέ, ὡς λέγεται, καὶ κατὰ ὀνειράτων ὄψιν—ἐποίησε χαλκοῦν Φιγαλεῦσιν ἄγαλμα, γενεαῖς μάλιστα δυσὶν ὕστερον τῆς ἐπὶ τὴν Ἑλλάδα ἐπιστρατείας τοῦ Μήδου. 8.42.8. μαρτυρεῖ δέ μοι τῷ λόγῳ· κατὰ γὰρ τὴν Ξέρξου διάβασιν ἐς τὴν Εὐρώπην Συρακουσῶν τε ἐτυράννει καὶ Σικελίας τῆς ἄλλης Γέλων ὁ Δεινομένους· ἐπεὶ δὲ ἐτελεύτησε Γέλων, ἐς Ἱέρωνα ἀδελφὸν Γέλωνος περιῆλθεν ἡ ἀρχή· Ἱέρωνος δὲ ἀποθανόντος πρότερον πρὶν ἢ τῷ Ὀλυμπίῳ Διὶ ἀναθεῖναι τὰ ἀναθήματα ἃ εὔξατο ἐπὶ τῶν ἵππων ταῖς νίκαις, οὕτω Δεινομένης ὁ Ἱέρωνος ἀπέδωκεν ὑπὲρ τοῦ πατρός. 9.1.1. Ἀθηναίοις δὲ ἡ Βοιωτία καὶ κατὰ ἄλλα τῆς Ἀττικῆς ἐστιν ὅμορος, πρὸς δὲ Ἐλευθερῶν οἱ Πλαταιεῖς. Βοιωτοὶ δὲ τὸ μὲν πᾶν ἔθνος ἀπὸ Βοιωτοῦ τὸ ὄνομα ἔσχηκεν, ὃν Ἰτώνου παῖδα καὶ νύμφης δὴ Μελανίππης, Ἴτωνον δὲ Ἀμφικτύονος εἶναι λέγουσι· καλοῦνται δὲ κατὰ πόλεις ἀπό τε ἀνδρῶν καὶ τὰ πλείω γυναικῶν. οἱ δὲ Πλαταιεῖς τὸ ἐξ ἀρχῆς ἐμοὶ δοκεῖν εἰσιν αὐτόχθονες· ὄνομα δέ σφισιν ἀπὸ Πλαταίας, ἣν θυγατέρα εἶναι Ἀσωποῦ τοῦ ποταμοῦ νομίζουσιν. 9.34.1. πρὶν δὲ ἐς Κορώνειαν ἐξ Ἀλαλκομενῶν ἀφικέσθαι, τῆς Ἰτωνίας Ἀθηνᾶς ἐστι τὸ ἱερόν· καλεῖται δὲ ἀπὸ Ἰτωνίου τοῦ Ἀμφικτύονος, καὶ ἐς τὸν κοινὸν συνίασιν ἐνταῦθα οἱ Βοιωτοὶ σύλλογον. ἐν δὲ τῷ ναῷ χαλκοῦ πεποιημένα Ἀθηνᾶς Ἰτωνίας καὶ Διός ἐστιν ἀγάλματα· τέχνη δὲ Ἀγορακρίτου , μαθητοῦ τε καὶ ἐρωμένου Φειδίου. ἀνέθεσαν δὲ καὶ Χαρίτων ἀγάλματα ἐπʼ ἐμοῦ.

1.18.7. Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey. 1.23.4. I was greatly surprised to see the statue of Diitrephes pierced with arrows, because the only Greeks whose custom it is to use that weapon are the Cretans. For the Opuntian Locrians, whom Homer represents as coming to Troy with bows and slings, we know were armed as heavy infantry by the time of the Persian wars. Neither indeed did the Malians continue the practice of the bow; in fact, I believe that they did not know it before the time of Philoctetes, and gave it up soon after. Near the statue of Diitrephes—I do not wish to write of the less distinguished portraits—are figures of gods; of Health, whom legend calls daughter of Asclepius, and of Athena, also surnamed Health. 1.28.8. The Athenians have other law courts as well, which are not so famous. We have the Parabystum (Thrust aside) and the Triangle; the former is in an obscure part of the city, and in it the most trivial cases are tried; the latter is named from its shape. The names of Green Court and Red Court, due to their colors, have lasted down to the present day. The largest court, to which the greatest numbers come, is called Heliaea. One of the other courts that deal with bloodshed is called “At Palladium,” into which are brought cases of involuntary homicide. All are agreed that Demophon was the first to be tried there, but as to the nature of the charge accounts differ. 2.10.3. When you have entered you see the god, a beardless figure of gold and ivory made by Calamis. A famous early fifth century sculptor. He holds a staff in one hand, and a cone of the cultivated pine in the other. The Sicyonians say that the god was carried to them from Epidaurus on a carriage drawn by two mules, that he was in the likeness of a serpent, and that he was brought by Nicagora of Sicyon , the mother of Agasicles and the wife of Echetimus. Here are small figures hanging from the roof. She who is on the serpent they say is Aristodama, the mother of Aratus, whom they hold to be a son of Asclepius. 2.17.2. The hill opposite the Heraeum they name after Acraea, the environs of the sanctuary they name after Euboea , and the land beneath the Heraeum after Prosymna . This Asterion flows above the Heraeum, and falling into a cleft disappears. On its banks grows a plant, which also is called asterion. They offer the plant itself to Hera, and from its leaves weave her garlands. 2.17.4. The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless. 2.17.5. By the side of Hera stands what is said to be an image of Hebe fashioned by Naucydes; it, too, is of ivory and gold. By its side is an old image of Hera on a pillar. The oldest image is made of wild-pear wood, and was dedicated in Tiryns by Peirasus, son of Argus, and when the Argives destroyed Tiryns they carried it away to the Heraeum. I myself saw it, a small, seated image. 3.9.13. But Agesilaus put the Thessalian cavalry to flight and passed through Thessaly , and again made his way through Boeotia , winning a victory over Thebes and the allies at Coronea . When the Boeotians were put to flight, certain of them took refuge in the sanctuary of Athena surnamed Itonia. Agesilaus, although suffering from a wound received in the battle, did not sin against the suppliants. 3.16.1. Near is a sanctuary of Hilaeira and of Phoebe. The author of the poem Cypria calls them daughters of Apollo. Their priestesses are young maidens, called, as are also the goddesses, Leucippides (Daughter of Leucippus). Paus. 1.18.1 ; Paus. 3.13.7 and Paus. 3.17.3 . One of the images was adorned by a Leucippis who had served the goddesses as a priestess. She gave it a face of modern workmanship instead of the old one; she was forbidden by a dream to adorn the other one as well. Here there his been hung from the roof an egg tied to ribands, and they say that it is the famous egg that legend says Leda brought forth. 3.23.6. The country of the Boeatae is adjoined by Epidaurus Limera, distant some two hundred stades from Epidelium. The people say that they are not descended from the Lacedaemonians but from the Epidaurians of the Argolid , and that they touched at this point in Laconia when sailing on public business to Asclepius in Cos. Warned by dreams that appeared to them, they remained and settled here. 3.23.7. They also say that a snake, which they were bringing from their home in Epidaurus , escaped from the ship, and disappeared into the ground not far from the sea. As a result of the portent of the snake together with the vision in their dreams they resolved to remain and settle here. There are altars to Asclepius where the snake disappeared, with olive trees growing round them. 4.14.7. of the young men who had grown up in Messenia the best and most numerous were round Andania , and among them was Aristomenes, who to this day is worshipped as a hero among the Messenians. They think that even the circumstances of his birth were notable, for they assert that a spirit or a god united with his mother, Nicoteleia, in the form of a serpent. I know that the Macedonians tell a similar story about Olympias, and the Sicyonians about Aristodama, but there is this difference: 4.14.8. The Messenians do not make Aristomenes the son of Heracles or of Zeus, as the Macedonians do with Alexander and Ammon, and the Sicyonians with Aratus and Asclepius. Most of the Greeks say that Pyrrhus was the father of Aristomenes, but I myself know that in their libations the Messenians call him Aristomenes son of Nicomedes. He then, being in the full vigor of youth and courage, with others of the nobles incited them to revolt. This was not done openly at first, but they sent secretly to Argos and to the Arcadians, to ask if they were ready to help unhesitatingly and no less energetically than in the former war. 8.42.3. until Pan, they say, visited Arcadia . Roaming from mountain to mountain as he hunted, he came at last to Mount Elaius and spied Demeter, the state she was in and the clothes she wore. So Zeus learnt this from Pan, and sent the Fates to Demeter, who listened to the Fates and laid aside her wrath, moderating her grief as well. For these reasons, the Phigalians say, they concluded that this cavern was sacred to Demeter and set up in it a wooden image. 8.42.4. The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. 8.42.5. They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land. Then they went as suppliants to the Pythian priestess and received this response:— 8.42.6. Azanian Arcadians, acorn-eaters, who dwell In Phigaleia , the cave that hid Deo, who bare a horse, You have come to learn a cure for grievous famine, Who alone have twice been nomads, alone have twice lived on wild fruits. It was Deo who made you cease from pasturing, Deo who made you pasture again After being binders of corn and eaters With the reading ἀναστοφάγους “made you pasture again, and to be non-eaters of cakes, after being binders of corn.” of cakes, Because she was deprived of privileges and ancient honors given by men of former times. And soon will she make you eat each other and feed on your children, Unless you appease her anger with libations offered by all your people, And adorn with divine honors the nook of the cave. 8.42.7. When the Phigalians heard the oracle that was brought back, they held Demeter in greater honor than before, and particularly they persuaded Onatas of Aegina , son of Micon, to make them an image of Demeter at a price. The Pergamenes have a bronze Apollo made by this Onatas, a most wonderful marvel both for its size and workmanship. This man then, about two generations after the Persian invasion of Greece , made the Phigalians an image of bronze, guided partly by a picture or copy of the ancient wooden image which he discovered, but mostly (so goes the story) by a vision that he saw in dreams. As to the date, I have the following evidence to produce. 8.42.8. At the time when Xerxes crossed over into Europe , Gelon the son of Deinomenes was despot of Syracuse and of the rest of Sicily besides. When Gelon died, the kingdom devolved on his brother Hieron. Hieron died before he could dedicate to Olympian Zeus the offerings he had vowed for his victories in the chariot-race, and so Deinomenes his son paid the debt for his father. 9.1.1. Boeotia borders on Attica at several places, one of which is where Plataea touches Eleutherae. The Boeotians as a race got their name from Boeotus, who, legend says, was the son of Itonus and the nymph Melanippe, and Itonus was the son of Amphictyon. The cities are called in some cases after men, but in most after women. The Plataeans were originally, in my opinion, sprung from the soil; their name comes from Plataea, whom they consider to be a daughter of the river Asopus. 9.34.1. Before reaching Coroneia from Alalcomenae we come to the sanctuary of Itonian Athena. It is named after Itonius the son of Amphictyon, and here the Boeotians gather for their general assembly. In the temple are bronze images of Itonian Athena and Zeus; the artist was Agoracritus, pupil and loved one of Pheidias. In my time they dedicated too images of the Graces.

99. Lucian, The Syrian Goddess, 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •argos, cult statues of hera at Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62

100. Pliny The Younger, Panegyric, 55.11, 85.5-85.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 170, 171

101. Cassius Dio, Roman History, 54.30.1, 55.10.3, 62.18.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult statues •rome, temple of mars ultor, cult statues •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 248, 249; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5

54.30.1. These were the events connected with Agrippa's death. After this Augustus was chosen supervisor and corrector of morals for another five years; for he received this office also for limited periods, as he did the monarchy. He ordered the senators to burn incense in their assembly hall whenever they held a session, and not to pay their usual visit to him, his purpose being, in the first instance, that they should show reverence to the gods, and, in the second, that they should not be hindered in convening. 55.10.3. that the senate should take its votes there in regard to the granting of triumphs, and that the victors after celebrating them should dedicate to this Mars their sceptre and their crown; that such victors and all others who receive triumphal honours should have their statues in bronze erected in the Forum; 62.18.2. The calamity which the city then experienced has no parallel before or since, except in the Gallic invasion. The whole Palatine hill, the theatre of Taurus, and nearly two-thirds of the remainder of the city were burned, and countless persons perished.

102. Clement of Alexandria, Exhortation To The Greeks, 4.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •archaizing, in cult statues Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91

103. Justin, First Apology, 2, 4-5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113

5. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue.

104. Pollux, Onomasticon, 8.118 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 257

105. Polyaenus, Stratagems, 2.1.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 145

106. Apuleius, The Golden Ass, 11.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359

11.24. When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:

107. Minucius Felix, Octavius, 27-28, 8, 38 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113

108. Gellius, Attic Nights, 9.11.10, 14.7.7, 14.7.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of mars ultor, cult statues •cult statues Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5

109. Athanasius, Life of Anthony, 30 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 136

110. Diogenes Laertius, Lives of The Philosophers, 7.147-7.148 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •philo of alexandria, on cult statues Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 30

7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. 7.148. The substance of God is declared by Zeno to be the whole world and the heaven, as well as by Chrysippus in his first book of the Gods, and by Posidonius in his first book with the same title. Again, Antipater in the seventh book of his work On the Cosmos says that the substance of God is akin to air, while Boethus in his work On Nature speaks of the sphere of the fixed stars as the substance of God. Now the term Nature is used by them to mean sometimes that which holds the world together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal principles within definite periods, and effecting results homogeneous with their sources.

111. Eusebius of Caesarea, Ecclesiastical History, 6.3.8-6.3.9, 7.32.7-7.32.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 143, 249

6.3.8. But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and immediately he gave up his grammatical school as unprofitable and a hindrance to sacred learning. 6.3.9. Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four oboli a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures. He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep. And in his zeal he never lay upon a bed, but upon the ground. 7.32.7. They relate of him many other eminent deeds during the siege of the Pyrucheium in Alexandria, on account of which he was especially honored by all those in high office; but I will give the following only as an example. 7.32.8. They say that bread had failed the besieged, so that it was more difficult to withstand the famine than the enemy outside; but he being present provided for them in this manner. As the other part of the city was allied with the Roman army, and therefore was not under siege, Anatolius sent for Eusebius, — for he was still there before his transfer to Syria, and was among those who were not besieged, and possessed, moreover, a great reputation and a renowned name which had reached even the Roman general — and he informed him of those who were perishing in the siege from famine. 7.32.9. When he learned this he requested the Roman commander as the greatest possible favor, to grant safety to deserters from the enemy. Having obtained his request, he communicated it to Anatolius. As soon as he received the message he convened the senate of Alexandria, and at first proposed that all should come to a reconciliation with the Romans. But when he perceived that they were angered by this advice, he said, But I do not think you will oppose me, if I counsel you to send the supernumeraries and those who are in nowise useful to us, as old women and children and old men, outside the gates, to go wherever they may please. For why should we retain for no purpose these who must at any rate soon die? And why should we destroy with hunger those who are crippled and maimed in body, when we ought to provide only for men and youth, and to distribute the necessary bread among those who are needed for the garrison of the city? 7.32.10. With such arguments he persuaded the assembly, and rising first he gave his vote that the entire multitude, whether of men or women, who were not needful for the army, should depart from the city, because if they remained and unnecessarily continued in the city, there would be for them no hope of safety, but they would perish with famine. 7.32.11. As all the others in the senate agreed to this, he saved almost all the besieged. He provided that first, those belonging to the church, and afterwards, of the others in the city, those of every age should escape, not only the classes included in the decree, but, under cover of these, a multitude of others, secretly clothed in women's garments; and through his management they went out of the gates by night and escaped to the Roman camp. There Eusebius, like a father and physician, received all of them, wasted away through the long siege, and restored them by every kind of prudence and care. 7.32.12. The church of Laodicea was honored by two such pastors in succession, who, in the providence of God, came after the aforesaid war from Alexandria to that city.

112. Libanius, Orations, 2.26, 2.30-2.31, 2.43-2.52, 2.59, 2.74, 23.4, 62.10, 62.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211

113. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 241

114. Paulinus of Nola, Carmina, 10.19-10.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 182

115. Synesius of Cyrene, Letters, 154.13-154.14, 154.16-154.18, 154.92-154.93, 154.101-154.104, 154.113-154.114 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253

116. Prudentius, Psychomachia, 35, 34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 182

117. Synesius of Cyrene, Dion, 16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253

118. Prudentius, Contra Symmachum, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228

119. Prudentius, Apotheosis, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 122

120. Prudentius, On The Crown of Martyrdom, 10.196-10.200, 10.216-10.219, 13.1-13.4, 13.7-13.8, 13.10-13.11, 13.21-13.23, 13.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 140, 141, 228

121. Ammianus Marcellinus, History, 22.16.15, 29.1.5, 29.2.6-29.2.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 143, 249

22.16.15. But Alexandria herself, not gradually (like other cities), but at her very origin, attained her wide extent; and for a long time she was greviously troubled by internal dissensions, until at last, many years later under the rule of Aurelian, In A.D. 272. the quarrels of the citizens turned into deadly strife; then her by Caesar has been greatly exaggerated. Strabo, who visited Alexandria twenty-three years later, found the Museum intact. The Bruchion library was destroyed A.D. 272; the Serapeum in A.D. 391. 400,000 volumes were destroyed in the Alexandrine war. See especially J. W. White, The Scholia on the Aves of Aristophanes , Introd. walls were destroyed and she lost the greater part of the district called Bruchion, This included at least a fourth part of the city, and con- tained the royal palace. which had long been the abode of distinguished men. 29.1.5. A certain Procopius, a turbulent man, always 371–2 A.D. given over to a lust for disturbances, had charged two courtiers named Anatolias and Spudasius, about whom orders had been given that money of which they had defrauded the treasury be exacted of them, with having attempted the life of Count Fortunatianus, notorious as being a tiresome dunner. He, being hot-tempered, was immediately aroused to a mad degree of wrath, and by the authority of the office which he held, He was comes rei privatae in charge of the privy-purse. handed over a certain Palladius, a man of low birth, as one who had been hired as a poisoner by the afore-mentioned courtiers, and an interpreter of the fates by horoscope, Heliodorus by name, to the court of the praetorian prefecture, in order that they might be forced to tell what they knew about the matter. 29.2.6. Amid the crash of so many ruins Heliodorus, that hellish contriver with Palladius of all evils, being a mathematician I.e., an astrologer, a caster of nativities. (in the parlance of the vulgar) and pledged by secret instructions from the imperial court, after he had been cajoled by every enticement of kindness to induce him to reveal what he knew or could invent, now put forth his deadly stings. 29.2.7. For he was most solicitously pampered with the choicest foods, and earned a great amount of contributed money for presents to his concubines; and so he strode about anywhere and everywhere, displaying his grim face, which struck fear into all. And his assurance was the greater because, in his capacity as chamberlain, he constantly and openly visited the women’s apartments, to which, as he himself desired, he freely resorted, displaying the warrants See xiv. 5, 5, note 3. of the Father of his People, Ironical, for the emperor. which were to be a cause of grief to many.

122. Augustine, The City of God, 7.34-7.35, 9.18, 21.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 228

7.34. But, on the other hand, we find, as the same most learned man has related, that the causes of the sacred rites which were given from the books of Numa Pompilius could by no means be tolerated, and were considered unworthy, not only to become known to the religious by being read, but even to lie written in the darkness in which they had been concealed. For now let me say what I promised in the third book of this work to say in its proper place. For, as we read in the same Varro's book on the worship of the gods, A certain one Terentius had a field at the Janiculum, and once, when his ploughman was passing the plough near to the tomb of Numa Pompilius, he turned up from the ground the books of Numa, in which were written the causes of the sacred institutions; which books he carried to the pr tor, who, having read the beginnings of them, referred to the senate what seemed to be a matter of so much importance. And when the chief senators had read certain of the causes why this or that rite was instituted, the senate assented to the dead Numa, and the conscript fathers, as though concerned for the interests of religion, ordered the pr tor to burn the books. Let each one believe what he thinks; nay, let every champion of such impiety say whatever mad contention may suggest. For my part, let it suffice to suggest that the causes of those sacred things which were written down by King Numa Pompilius, the institutor of the Roman rites, ought never to have become known to people or senate, or even to the priests themselves; and also that Numa him self attained to these secrets of demons by an illicit curiosity, in order that he might write them down, so as to be able, by reading, to be reminded of them. However, though he was king, and had no cause to be afraid of any one, he neither dared to teach them to any one, nor to destroy them by obliteration, or any other form of destruction. Therefore, because he was unwilling that any one should know them, lest men should be taught infamous things, and because he was afraid to violate them, lest he should enrage the demons against himself, he buried them in what he thought a safe place, believing that a plough could not approach his sepulchre. But the senate, fearing to condemn the religious solemnities of their ancestors, and therefore compelled to assent to Numa, were nevertheless so convinced that those books were pernicious, that they did not order them to be buried again, knowing that human curiosity would thereby be excited to seek with far greater eagerness after the matter already divulged, but ordered the scandalous relics to be destroyed with fire; because, as they thought it was now a necessity to perform those sacred rites, they judged that the error arising from ignorance of their causes was more tolerable than the disturbance which the knowledge of them would occasion the state. 7.35. For Numa himself also, to whom no prophet of God, no holy angel was sent, was driven to have recourse to hydromancy, that he might see the images of the gods in the water (or, rather, appearances whereby the demons made sport of him), and might learn from them what he ought to ordain and observe in the sacred rites. This kind of divination, says Varro, was introduced from the Persians, and was used by Numa himself, and at an after time by the philosopher Pythagoras. In this divination, he says, they also inquire at the inhabitants of the nether world, and make use of blood; and this the Greeks call νεκρομαντείαν . But whether it be called necromancy or hydromancy it is the same thing, for in either case the dead are supposed to foretell future things. But by what artifices these things are done, let themselves consider; for I am unwilling to say that these artifices were wont to be prohibited by the laws, and to be very severely punished even in the Gentile states, before the advent of our Saviour. I am unwilling, I say, to affirm this, for perhaps even such things were then allowed. However, it was by these arts that Pompilius learned those sacred rites which he gave forth as facts, while he concealed their causes; for even he himself was afraid of that which he had learned. The senate also caused the books in which those causes were recorded to be burned. What is it, then, to me, that Varro attempts to adduce all sorts of fanciful physical interpretations, which if these books had contained, they would certainly not have been burned? For otherwise the conscript fathers would also have burned those books which Varro published and dedicated to the high priest C sar. Now Numa is said to have married the nymph Egeria, because (as Varro explains it in the forementioned book) he carried forth water wherewith to perform his hydromancy. Thus facts are wont to be converted into fables through false colorings. It was by that hydromancy, then, that that over-curious Roman king learned both the sacred rites which were to be written in the books of the priests, and also the causes of those rites - which latter, however, he was unwilling that any one besides himself should know. Wherefore he made these causes, as it were, to die along with himself, taking care to have them written by themselves, and removed from the knowledge of men by being buried in the earth. Wherefore the things which are written in those books were either abominations of demons, so foul and noxious as to render that whole civil theology execrable even in the eyes of such men as those senators, who had accepted so many shameful things in the sacred rites themselves, or they were nothing else than the accounts of dead men, whom, through the lapse of ages, almost all the Gentile nations had come to believe to be immortal gods; while those same demons were delighted even with such rites, having presented themselves to receive worship under pretence of being those very dead men whom they had caused to be thought immortal gods by certain fallacious miracles, performed in order to establish that belief. But, by the hidden providence of the true God, these demons were permitted to confess these things to their friend Numa, having been gained by those arts through which necromancy could be performed, and yet were not constrained to admonish him rather at his death to burn than to bury the books in which they were written. But, in order that these books might be unknown, the demons could not resist the plough by which they were thrown up, or the pen of Varro, through which the things which were done in reference to this matter have come down even to our knowledge. For they are not able to effect anything which they are not allowed; but they are permitted to influence those whom God, in His deep and just judgment, according to their deserts, gives over either to be simply afflicted by them, or to be also subdued and deceived. But how pernicious these writings were judged to be, or how alien from the worship of the true Divinity, may be understood from the fact that the senate preferred to burn what Pompilius had hid, rather than to fear what he feared, so that he could not dare to do that. Wherefore let him who does not desire to live a pious life even now, seek eternal life by means of such rites. But let him who does not wish to have fellowship with malign demons have no fear for the noxious superstition wherewith they are worshipped, but let him recognize the true religion by which they are unmasked and vanquished. 9.18. As to the demons, these false and deceitful mediators, who, though their uncleanness of spirit frequently reveals their misery and malignity, yet, by virtue of the levity of their aerial bodies and the nature of the places they inhabit, do contrive to turn us aside and hinder our spiritual progress; they do not help us towards God, but rather prevent us from reaching Him. Since even in the bodily way, which is erroneous and misleading, and in which righteousness does not walk - for we must rise to God not by bodily ascent, but by incorporeal or spiritual conformity to Him - in this bodily way, I say, which the friends of the demons arrange according to the weight of the various elements, the aerial demons being set between the ethereal gods and earthy men, they imagine the gods to have this privilege, that by this local interval they are preserved from the pollution of human contact. Thus they believe that the demons are contaminated by men rather than men cleansed by the demons, and that the gods themselves should be polluted unless their local superiority preserved them. Who is so wretched a creature as to expect purification by a way in which men are contaminating, demons contaminated, and gods contaminable? Who would not rather choose that way whereby we escape the contamination of the demons, and are cleansed from pollution by the incontaminable God, so as to be associated with the uncontaminated angels? 21.10. Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared.

123. John Chrysostom, In Isaiam, 4.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 146

124. Synesius of Cyrene, Letters, 154.13-154.14, 154.16-154.18, 154.92-154.93, 154.101-154.104, 154.113-154.114 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253

125. Augustine, Enarrationes In Psalmos, 61.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 142

126. Augustine, De Catechizandis Rudibus, 24.44 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 122

127. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 6.1, 17.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211

128. Vopiscus Flavius, Firmus, 3 (4th cent. CE - 6th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249

129. Synesius of Cyrene, Calvitii Encomium, 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249

130. Augustine, On Christian Doctrine, 2.40.60-2.40.61, 2.42.63, 4.2.3, 4.3.4, 4.5.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223

131. Scriptores Historiae Augustae, Al. Sev., 25.9, 26.4, 26.8, 28.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of mars ultor, cult statues Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251

132. Jerome, Letters, 21.13.8-21.13.9, 50.4, 80.7, 84.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218

133. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249

134. Justinian, Digest, 10.2.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101

135. Sidonius Apollinaris, Carmina, 11, 10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 143

136. Sidonius Apollinaris, Letters, 8.2.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 266

137. Theodosius Ii Emperor of Rome, Theodosian Code, 14.9.2, 16.10.3-16.10.4, 16.10.6, 16.10.8, 16.10.10-16.10.11, 16.10.15-16.10.16, 16.10.18-16.10.19, 16.10.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 62, 241, 259

138. Justinian, Codex Justinianus, 1.1.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101

139. John of Damascus, Vita Barlaam Et Joasaph, 285-286, 294, 298-299, 302, 297 (7th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 142

140. Augustine, Letters, 118.2.9, 135.1, 137.4.16 (7th cent. CE - 7th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 142, 157

141. Cornutus, Fr., 4, 19 Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 30

142. Zacharias of Mytilene, Life of Severus, 15, 27-30, 36-38, 66-69 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 128

143. Strabo, Geography, 9.2.29 Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 105

9.2.29. Next Homer names Coroneia, Haliartus, Plataeae, and Glissas. Now Coroneia is situated on a height near Helicon. The Boeotians took possession of it on their return from the Thessalian Arne after the Trojan War, at which time they also occupied Orchomenus. And when they got the mastery of Coroneia, they built in the plain before the city the sanctuary of the Itonian Athena, bearing the same name as the Thessalian sanctuary; and they called the river which flowed past it Cuarius, giving it the same name as the Thessalian river. But Alcaeus calls it Coralius, when he says, Athena, warrior queen, who dost keep watch o'er the cornfields of Coroneia before thy temple on the banks of the Coralius River. Here, too, the Pamboeotian Festival used to be celebrated. And for some mystic reason, as they say, a statue of Hades was dedicated along with that of Athena. Now the people in Coroneia are called Coronii, whereas those in the Messenian Coroneia are called Coronaeis.

144. Suidas Thessalius, Fragments, None Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249

145. Anon., Constitutiones Sirmondianae, 12 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 241

146. Anon., Psalms of Solomon, 18.10-18.12 Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

147. Alcman of Sardis, Fr., 60 Tagged with subjects: •argos, cult statues of hera at Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56

148. Anon., Ijo, 2.232-2.241 Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246, 247, 248, 249

149. Bacchylides, Odes, 9.6-9.7 Tagged with subjects: •argos, cult statues of hera at Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62

151. Valerius Maximus, Memorable Deeds And Sayings, 1.1.12 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228

152. John Malalas, History, 18.42, 18.136 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108

153. Dead Sea Scrolls, 1Q34Bis, None Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22

154. Cicero, In Catalinam, 2.26, 4.3-4.5 Tagged with subjects: •deity, cult statues of Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 175

155. Zonaras, Epitome, 14.2.8-14.2.11, 14.2.29, 15.3.13-15.3.22 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

156. Epigraphy, Lsag, 11 Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 159

157. John Chrysostom, Homiliae In Rom., 2.4 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211

158. Zacharias Scholasticus, Ammonius Sive De Mundi Opificio, 98 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249

160. Theophanes, Theophanes, 5983, 6241, 5982 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

162. Anon., Acta Conciliorum Oecumenicorum, 1.1.4.66 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101

163. Gregorius of Nazianzus, Orationes, 24.12 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 140

166. Johannes of Antioch, Fragmenta, 206 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 239

167. Anon., Passio Paphnutii Et Sociorum, 17 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

170. John Chrysostom, Homiliae In 1 Tim., 1.3 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 144

172. Cedrenus, Synopsis Historion, 1.621-1.622, 1.795-1.796 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

173. Epigraphy, Fouilles De Delphes, 358 Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 145

174. Callinicus Monk of Rufinianae, De Vita S. Hypatii, 43.8 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 133

175. Epigraphy, Lsam, 72, 8-9, 60 Tagged with subjects: •nan Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 85

176. Epigraphy, Lscg, 103, 118, 134, 165, 177, 58-59, 72, 80-81, 86, 129 Tagged with subjects: •nan Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 37

177. Epigraphy, Lss, 61, 44 Tagged with subjects: •nan Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84

178. Epigraphy, Cil, 9.2628 Tagged with subjects: •statues, cult Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 86

179. Epigraphy, I.Cret., None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 180

180. Epigraphy, Ig Vii, 2711 Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 159

181. Epigraphy, Ig Xi,2, 12.5 Tagged with subjects: •statues, cult images, xoanon Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 5

182. Epigraphy, Ils, 72 Tagged with subjects: •statues, cult Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 86

183. Muirchu, Vita Patricii, 1.19.3 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 266

184. Various, Anthologia Latina, 16.70 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

187. Epigraphy, Seg, 11.1208, 18.240, 21.541, 36.1039, 39.1462 Tagged with subjects: •statues, cult images, xoanon •statues, cult •statues, cult foundations and Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 5, 145, 159; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 37, 85

188. Anon., Passio S. Victoris Mauri, 6 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

189. Anon., Passio Gordii Caesariensis Cappadoc., 2 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

190. Anon., Passio Firmi, 9 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

191. Anon., Passio Facundi Et Primitivi, 14, 13 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

192. Anon., Passio Alexandri, 14 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

193. Anon., Martyrium Victoris, 4 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

194. Michael Glycas, Annales, 4 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

195. Johannes of Damascus, Liber De Haeresibus, 8 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

196. Ephraem Aenius, Historia Chronica, 1002-1008, 1010-1014, 1009 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259

197. Anon., Nomokanon, 12.3 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101

198. Anon., Conversio Iustinae Et Cypriani, 1, 10 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 140

200. Anon., Statuta Ecclesiae Antiqua, 5 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223

201. Anon., Collectio Hispana, 16 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223

202. Origen, Epistulae, 2.2 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223

204. Johannes of Ephesus, Historia Ecclesiastica, 2.482, 3.2.44, 3.36-3.37 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108

205. Michael Syrus, Chronicon, 9.24, 9.33 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108

206. Anon., Vita Symeonis Stylitae Iunioris, 157-158, 161-162, 164, 160 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 103

209. Hebrew Bible, Matthew, 13.30 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 122

211. Johannes of Ephesus, Historiae Beatorum Orientalium, 43, 51, 40 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108

212. Anon., Hisperica Famina, None Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

Tiresias: The Ancient Mediterranean Religions Source Database